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THE PHILOSOPHY OF 
SPIRITUALISM 



A SERIES OF ESSAYS 
UPON FUNDAMENTAL TOPICS 



BY 



GEORGE W. KATES 



A COMPENDIUM OF ESSENTIAL DISCUSSION FOR A 
CLEARER UNDERSTANDING OF WHAT SPIRITUALISM 
REVEALS; AND ITS GREAT VALUE TO HUMANITY 



TlRISTOPjfER, 

PUBUSHING 
HOUSE 

BOSTON 






Copyright igi6 
By George W. Kates 



AUG 18 1916 
©CI.A437283 



4> f - > Q 



CONTENTS 



PAGE 

WHAT IS PHILOSOPHY? 9 

WHAT IS SPIRITUALISM? 15 

SOUL AND SPIRIT 24 

PSYCHIC STATES OF BEING 32 

PSYCHOMETRY 40 

THE SPIRIT REALM 49 

AUTOMATIC PHENOMENA 57 

POWER AND UTILITY OF THE SPIRIT MESSAGE . 65 

HALLUCINATION 75 

SPIRITUALISM AS A RELIGION 87 

REFORMS OF SPIRITUALISM 103 

THE EVOLUTION OF CONSCIOUSNESS . . .119 

PHENOMENA OF PSYCHIC CONSCIOUSNESS . . 133 
INSPIRATION— HOW PRODUCED; ITS EFFECTS . 145 

IS SIN REAL, COMPARATIVE, OR IMAGINARY? . . 156 

DEFENSE OF SPIRITUALISM 174 

DEFINITIONS OF TERMS USED BY SPIRITUALISTS . 193 
WHAT IS A SPIRITUALIST? 218 



INTRODUCTION. 

After fifty years of public association with 
the organized cause of Spiritualism, I have 
concluded to publish some views that appear 
to be requisite for more comprehensive ex- 
position of its philosophy. I am not vain 
enough to presume that my opinions are 
clear and concise enough to be final upon the 
topics presented; but, to the contrary, are 
only fundamental. 

Having given many addresses to the peo- 
ple along the lines of treatment of topics 
herein collated, I am constrained by many re- 
quests to offer them in this form. 

The philosophy of Spiritualism is expan- 
sive and will never be completed, for it em- 
braces all of truth. The underlying princi- 
ples are positive and should be clearly stated. 

The various essays of this book only tell 
my views; no claim is made to being ex 
cathedra. Accept them only as I send them 
forth, for the purpose of causing meditation 
by whomsoever shall read. 

Before any one shall condemn, I ask him 
to read and reflect, to examine and investi- 
gate. 

Fraternally, 

GEORGE W. KATES. 
May, 1916. 



WHAT IS PHILOSOPHY? 

In order to discover whether Spiritualism 
is entitled to be called a philosophy, it is first 
proper to enquire what constitutes the sys- 
tem or process of thought and reasoning 
called philosophy — and then to learn if 
Spiritualism is in harmony therewith. 

Philosophy may be said to be a result of 
inductive and deductive reasoning. But 
what is the objective from or unto which we 
reason? The plain reply is: Any fact of na- 
ture expressed by either form or force. The 
perfect apriori is: a fact. And a fact must 
first be sensed as a positive existence. A fact 
cannot be supposed; but it must be forcibly 
expressed. The phenomena of nature can 
not be presumed; but must be discerned by 
at least one of the fivt human sense powers. 
Then the aposteriori: location, form, force, 
utility, condition, etc., can be reasoned about 
or discovered. Then philosophy becomes a 
resultant. Into the domain of such philos- 
ophy, is the object of this treatise. We 
do not desire to postulate a system of specu- 
lative philosophy — but rather one revealed 
and proved. 



10 THE PHILOSOPHY OP SPIRITUALISM 

According to the American Encyclopedia, 
the definition of philosophy is: "To systema- 
tize the forces and the laws which prevail in 
the activities of God, man and nature; to re- 
duce the universe to a principle of unity.'' 
Has there been established "a principle of 
unity" ? Are the active forces and laws of 
nature systematized? Scientists have dis- 
covered some of these; but the primal sources 
remain undiscovered. Philosophers have 
created some formulas; but no solutions have 
resulted beyond the recognition of a positive 
cause and effect existing, which are un- 
changeable and eternal. Neither science nor 
philosophy have as yet proved the causative, 
if there is such, existing back of the visible 
cause and effect. 

But, the dogmatic theologian has ever pos- 
tulated God. And God is to him an unknown 
power; and being supposed to possess infin- 
ite attributes, has been personified. God, to 
be the creator, must be a reasoner and dis- 
cerner; and these attributes belong to in- 
telligence — hence God is a person. Thus 
only has the theologian reduced the universe 
to a principle of unity. Is it satisfactory to 
the philosophers? Such has not been in evi- 
dence; for nearly all of the philosophers have 
reasoned upon other premises to unfold a 
clear comprehension of laws of the universe. 



WHAT IS PHILOSOPHY? 11 

Pythagoras said that philosophy is: "The 
knowledge of things divine and human." 
Has such knowledge been absolutely discov- 
ered? It takes only a slight observation to 
discern that mankind do not as yet know the 
human ultimates — hence are but infants in 
knowledge of the divine. 

Plato said of philosophy: "It is a medita- 
tion of death, and a resembling of the Deity 
in so far as that is possible to man. A search 
after true knowledge." 

If this be true then it is the special prerog- 
ative of the Spiritualist; for he has solved 
the process and cause and results of death, 
and seeks divine incarnation and searches 
for true knowledge. 

Aristotle defines philosophy as: "The 
science of being," or that which underlies all 
other sciences. This importance is evident; 
and the necessity exists today after these 
centuries of speculation, investigation, and 
revelation, as much as was so in the earlier 
epochs of human life; for, as we learn, all 
the more do we discern that eternal truths 
and causations are yet beyond our discovery. 
There are always new realms to conquer. 

Bacon speaks of philosophy as : "That part 
of human learning which hath reference to 
the reason." Thus are we brought back to 
a realization of how necessary is the reason; 



12 THE PHILOSOPHY OF SPIRITUALISM 

and all that is imaginative or idealistic, or 
simply believed, are not within the pale of 
philosophy. Philosophy was first pro- 
claimed by the Greeks as a system of induc- 
tive and deductive reasoning. As such it 
must continue. All questions relating to life 
on earth, or a continuity after so-called death, 
must be supported by these processes or fail 
to be proved as facts. For facts shall destroy 
all forms of reason predicated upon false 
premises — hence reason is only reasonable 
when proved by facts. 

Philosophy is the science, reason, and rev- 
elation proved by all existing things, accord- 
ing to all philosophers of the past; and our 
present systems ethical or religious, must be 
so judged. Cause and effect must, therefore, 
play the important part in judgment; and be 
the conditions for us to discern. We are 
incapable of knowledge unless we witness 
the manifestation of these important factors 
in support of either science or philosophy. 

The Transcendentalist does not prove. 
He only considers that the cause and effect 
are not comprehended — are vague or vision- 
ary. 

< The material scientist deals with external 
forms and reveals some internal forces; but 
crass materiality is the entire field of his ex- 
ploration. He has proved much; but there 



WHAT IS PHILOSOPHY? 13 

is now a field for the spiritual scientist. Fin- 
ite limitations have been postulated; and 
upon these the philosophers have erected 
their ultimates of theory. Thus beginnings 
and endings have been discerned; and dog- 
matism became so assertive as to claim "thus 
far and no further." 

Philosophy begins again to realize that 
there are unlimited fields of exploration; and 
no longer asserts an original source nor a 
definite ending. The great reservoir of life 
is discovered to be filled with eternal forces 
that constantly evolve higher forms. Into 
such inductive and deductive processes is the 
philosopher exploring and leading the hosts 
of thinkers to revelations of life that upset 
many false assumptions of the divine; and 
by natural revelation discover infinite po- 
tency in heretofore supposed finite energy. 

All hail, then, for the spiritual philosophers 
who reason from every revealed apriori to 
every possible aposteriori. Such are the 
saviors of humanity from false doctrines, and 
from dogma and superstition. 

The need of philosophy is to save the 
world's people from error. Its great field is 
then in the realm of fact. Who will lead the 
multitude better than the spiritual philoso- 
pher who reasons only from provable prem- 
ises unto demonstrable ultimates? This being 



14 THE PHILOSOPHY OF SPIRITUALISM 

true philosophy, the field is ripe for the har- 
vester; and the golden grains of truth shall 
be garnered by the earnest laborer in the 
fields of nature, who shall cull the spiritually 
unfolded product that the matrix formed by 
materiality has made possible only to human 
utilization. 

The philosophy of Spiritualism becomes 
this great producer and harvester, as we shall 
try to summarize. Our garnering shall only 
be the promise of greater and grander devel- 
opment ; but if it enlarges our philosophy of 
life and makes more comprehensive our view 
of God and nature, then its utility will be 
manifest. 



WHAT IS SPIRITUALISM? 

Distinctively, Spiritualism is the ism of 
spirituality; or the ethics of all spiritual 
force. It is primarily related to spirit phen- 
omena, and a cognition of the laws govern- 
ing their modes of expression. It recognizes 
spirit as the permanent material force, and 
material as the form of expression. Back of 
these is a power called soul, or the life-giving 
element, which is necessary for the fructi- 
fication of spirit into material modes of mo- 
tion. It cognizes soul to be the primal force 
and the ultimate power; but from whence it 
comes, and how it continues, is the inquiry 
of the spiritual student. Spiritualism is es- 
sentially the philosophy of all truth. Its 
foundations are only upon demonstrable 
facts; and its ultimates are every truth pos- 
sible to comprehend and utilize. Thus it be- 
comes a science, a philosophy, and a religion. 
In summarizing its teachings, we must deal 
with each of these factors for the solution of 
human problems. And it does not confine its 
investigations by any previous methods em- 
ployed; nor trust to the mental yardsticks of 
any sect or class to measure the great pos- 



16 THE PHILOSOPHY OP SPIRITUALISM 

sibilities of time and space. As our special 
duty in connection with the philosophy of 
Spiritualism should lead us away from the 
speculative, we must trust more to reason and 
demonstration, than to proclaimed revela- 
tions of the past. Present day proofs are 
more to be summed in evidence, than any or 
all testimony of supposed seers, prophets, 
saviors, or apostles of the past. 

Too long has humanity placed faith only 
upon ancient tradition, or possible knowl- 
edge. The unprovable has constantly been 
proclaimed as the truth that was once re- 
vealed, but is now impossible. Spiritualism 
has no ethical propositions that pre-supposes 
the impossible; but proclaims that whatever 
has occurred can again occur. It concurs in 
the Bible statement that God is the same 
yesterday, today, and forever. 

And as with God, so with the laws of God 
and the laws of nature. Instead of postulat- 
ing the completion of nature's processes, 
Spiritualism proclaims continuous evolve- 
ment to higher states of expression. Evolu- 
tion is claimed for all atomic force, and hence 
is the law for human life from the eternal 
past into the future in continuous progres- 
sive development. 

The proclamation of eternal progress is a 
startling proposition to the average thinker; 



WHAT IS SPIRITUALISM? 17 

but, the idea of a perfect state to be reached, 
is a conclusion contrary to all known laws of 
life, and is as well a judgment against an in- 
finite God. To be children of infinite pos- 
sibilities seems to more clearly claim that hu- 
manity are children of God. 

We being creatures of God's creation, are 
then partakers of His infinite qualities. Such 
reasonings partake of the spiritual philos- 
ophy taught by decarnate spirits and ac- 
cepted by the Spiritualists. 

But what is Spiritualism per se instead of 
being ultimately related to the infinite? 
Nothing fails to be so related. God is im- 
manent in nature. Nature is the incarnation 
of God. This is called a pantheistic doctrine ; 
hence, Spiritualists accepting it, makes their 
Spiritualism similar to Pantheism in their 
view of God. But, Spiritualism is the ethics 
of spiritual force; and that force is specifi- 
cally manifested by the decarnate spirits of 
once incarnate humans. Spiritualism as a 
philosophy, is then deduced from and sup- 
ported by visible phenomena. Such is the 
claim. And that claim is supported by a 
world-wide testimony. If the facts of any 
specific phenomena are evident to a multiple 
of sense discernment, and are not indigen- 
ous only to a given locality, but are general, 
then the evidence is strong and must be given 



18 THE PHILOSOPHY OF SPIRITUALISM 

proper consideration. If these evidences are 
similar and the modes of production harmon- 
ize, then the philosophy of the productive 
force must be patent and proved. Univer- 
sality of expression by a natural force, cre- 
ates a positive comprehension that law is 
back of it and nothing abnormal has induced 
the phenomenon. And yet the constant ef- 
fort of psuedo scientists and philosophers 
has been to suppose some sub or super sense 
of the human to be unconsciously producing 
force that is more reasonably caused by de- 
carnate spirit persons. And these have pre- 
supposed supernatural powers. The safer 
proposition is that there is nothing outside 
of nature — and hence all we call supernatural 
is but superhuman. This proposition, if 
provable, as is claimed, is the best proof that 
what is called psychic force, is naturally re- 
lated to ourselves and is only normally used 
by the operating spirit. The claimed abnor- 
mal, is therefore only another state of nor- 
mal action. The spiritual philosopher must 
be given some credit for the claim of a per- 
fectly natural use of human attributes in the 
exercise of what is called mediumship. The 
special function of mediumship, is to furnish 
the instrument through which the decarnate 
persons may operate. The mode of opera- 
tion, or the means by which this is achieved, 



WHAT IS SPIRITUALISM? 19 

belongs distinctively to the philosophy of 
force, the science of force use, and the appli- 
cation of natural energy that we are investi- 
gating. In that field of exploration lays our 
problem, more than does the discovery of 
the fact of such force or energy. We can 
look all about us and see the display of psy- 
chic energy. By that we mean soul energy. 
And that implies that all things, all material 
entities, either unconscious or organized into 
consciousness, must possess soul. Without 
this premise it is safe to say that no con- 
scious human being can possess soul. Why? 
Because each being is an evolved form and 
force of precedent ones — without an abso- 
lute beginning. And that these conscious 
beings cannot be destroyed, is logically and 
scientifically supported by the fact that not 
one atom of matter can be absolutely des- 
troyed. These can be changed, and the vis- 
ible form destroyed; but there are certain 
elements and properties that are eliminated 
by and left in the crucible. The eliminations 
are gases, so called; but are evidently the 
life forms and forces (spirit elements), and 
the residuum possesses yet further vigor, or 
life, for amalgamation and fructification. Are 
these not proofs of no death in the absolute 
sense? Are not these processes, proofs of 
the resurrection? Are they not proofs of the 



20 THE PHILOSOPHY OP SPIRITUALISM 

Spiritualist claim that the human has a spirit 
body, which continues at the dissolution per- 
iod called death? What occurs with the 
lower forms of matter, seems to premise the 
greater probability if not the actuality with 
higher organizations. If the properties of 
matter cannot be annihilated, then the con- 
tinued expression of matter must be upon 
planes of development. Thus, consciousness 
evolved, cannot be destroyed; and must pro- 
gress to higher states of power, even as the 
mental supports of consciousness are contin- 
uing and evolving. Scientifically proved by 
natural or earthly forces, that there is no 
death absolute, and that there is a spirit con- 
tinuity for all organized matter, then the 
spiritual philosopher has a warrant for the 
claim that human conscious entities continue 
indefinitely. And in support of such a claim 
is added many proofs of direct communica- 
tion between the persons of the two embodi- 
ments. 

This latter claim has been held to be im- 
possible; but the poet told the truth when 
he said: "There are more things in heaven 
and earth than we have dreamed of in our 
philosophy." The great forces of earth and 
air now harnessed to do human bidding, have 
always existed; but remained for the cen- 
turies of human childhood undiscovered and 



WHAT IS SPIRITUALISM? 21 

hence would then have been deemed amongst 
the impossible if some mind had postulated 
their probability. Thus have theologians 
been in relation to the facts of spirit life and 
communion. And yet all the works of their 
Master and Messiah, were evidently in proof 
of psychic power and immediate spirit oper- 
ation. Indeed, the great mission of Jesus 
seems to have been to prove to a materialis- 
tic people that there is a direct continuity 
of life. His followers for a time seem to have 
understood that mission and such a develop- 
ment of power in themselves; but the later 
apostles and followers lost sight of the living 
and ever operative principle and worshiped 
at the shrine of adoration for past revelation. 
Dogmatism and ceremonialism resulted. The 
churches organized upon the record of Mes- 
sianic and apostolic demonstrations of spirit 
manifestation and closed their sense powers 
as well as church doors against any present 
day revelation. 

Thus to sensuous humanity has become 
the necessity for forcible testimony of spirit 
presence and power. This had been crop- 
ping out for centuries in a desultory manner 
and was relegated to the uncanny and the 
supernatural. But, at Hydesville, N. Y., 
innocent children were used to lead us to the 
kingdom of knowledge. An humble spirit 



22 THE PHILOSOPHY OP SPIRITUALISM 

person by magnetic or electric raps gave aud- 
ible testimony that he was a conscious per- 
son although unseen by the mortal ; and fin- 
ally the little child startled the world by say- 
ing: "It can see and it can hear; it must be 
somebody!" Then by slow telegraphic pro- 
cesses the name of the person and some facts 
related thereto were obtained. Thus the 
modern dispensation of understanding was 
ushered in. Similar phenomenal evidence 
multiplied and spread throughout the world. 
Today there are millions of testimonies to 
the proofs of spirit communion. 

Spiritualism gradually developed as a phil- 
osophy of life. Its ethical value was and is 
supported by natural law and spirit teaching. 
Human consciousness finds it to be a natural 
philosophy that unfolds an understanding of 
whither we came, what we are and whence 
we are going. Creative processes are being 
understood; and divine ordinances are re- 
vealed. The Cosmos is no longer a mystery 
— and eternity is a natural postulate. Re- 
ligion unfolds from dogma into provable pos- 
tulates and revealed convictions. Religion 
has become a life of equity and reason — with 
character and justice superior to any malign 
power of temptation or divine element of 
anger. 



WHAT IS SPIRITUALISM? 23 

Such, in brief, is Spiritualism today; but 
it is yet in the human childhood of infinite 
knowledge. What will be evolved by revela- 
tion and reason, is for us to speculate upon 
and seek to develop. The psychical states 
of being are open doorways for this explora- 
tion; and into their welcoming embrace do 
we enter, trusting that the inner corridors 
will lead us to the shrines of knowledge. 



SOUL AND SPIRIT. 

The existence of an immortal element 
called soul, has always been assumed. I say 
assumed, because positive proofs have not 
been offered by its claimants. The most evi- 
dent substantiation of the claim has been the 
record in Genesis, of man's creation, that 
God breathed into him the breath of life and 
he became a living soul. Thus the soul has 
been judged to be an element of God — a por- 
tion of His personal attributes. 

If Genesis is a true record, then there is 
no need of further inquiry about the soul; 
but as it is clearly proved to record myths 
with regard to creation, and is contrary to 
the geological record of the earth's develop- 
ment, the fact of soul is not thereby estab- 
lished. And it seems to be a clearly sup- 
ported theory, if not a positive fact that a 
beginning presupposes an ending. Geo- 
metry proves that one end of a line presup- 
poses another end. Hence, if the Genesiacal 
record of creation is true, it was an absolute 
beginning and infallibly causes an ending. 
Thus, soul must return unto God who gave 
it and become again a part of His personality. 



SOUL AND SPIRIT 25 

No wonder that materialism has dominated 
the human mind; no wonder that doubt has 
disturbed even the most devout worshiper 
at the shrine of belief and dogma. 

Without an active causative that may be 
called soul, there could not develop an entity. 
In the universe all forms and forces express 
cause and effect. God has been held to be 
the great first cause, simply because human 
beings must predicate some cause; and being 
ignorant call it an unknown quantity and 
quality, and then relate it to an individual 
creator possessing mind and endow the same 
with omnipotent power. Adaptation has been 
called design; and thus an unknown creator 
was held to have been the designer. Infinite 
processes are not comprehensible; hence an 
infinite creator can only be postulated by 
the imagination. Thus fails all so-called 
proofs of a personal God as the first cause. 
It is easily comprehended that back of in- 
finite person and infinite mind, there must be 
a causative. The child's question: "Who made 
God?" has not been answered. Let us elimi- 
nate the word "who" and substitute "what." 
Then in brief we can reply to "What made 
God?"— "What made man?"— "What made 
all forms and forces?" — and say: Soul. This 
term "soul" may be indefinite as is "God" to 
the general mind. Perhaps so. But, it seems 



26 THE PHILOSOPHY OF SPIRITUALISM 

to be more possible to discern if not to ana- 
lyze soul, than to comprehend God. Rele- 
gate all causation to soul and then you have 
postulated a life force. As a force, you can 
not call it an entity. Whence its origin is 
just as mysterious as is that of God. Per- 
haps these relate the two terms and make 
either one an expression of the same princi- 
ple or power in nature. Soul is God; and 
God is soul, then, if the terms are synony- 
mous of causation — or express to us the 
causative force most remote to our discern- 
ment. As an absolute beginning cannot be 
discovered, so we cannot establish an ending. 
Why suppose that the planet on which we 
dwell was the primal planet? Astronomy has 
quite positively disproved that. And that 
our solar system is the only one in the uni- 
verccelum is disproved by the telescope. An 
instant of sight may thus readily disprove 
centuries of belief. The soul of our world 
may have sprung from the soul of a plane- 
tary body, as it and others in turn have done 
throughout all primordial ages of the past. 
Can that be disproved? This soul or life en- 
ergy in the planetary body attracting and 
accreting, perpetually develops until its en- 
ergy is exhausted as a fructifying or creative 
force; and then its vehicle of expression be- 
comes what is called dead matter. But posi- 



SOUL AND SPIRIT 27 

tively dead matter has not as yet been dis- 
covered; for all such by some affinitized as- 
similation may become again productive. 
Thus are spirit forms germinated and un- 
folded. Spirit being the more positive force 
of matter, is the elemental that is projected 
into an expressed form. Soul being the life 
principle back of all, forcing this process. 
Soul is, therefore, the cosmic energy. How 
can it be called an entity? A person cannot 
become a living soul; but can only be an ex- 
pression of soul power to unfold a living, 
conscious entity. The person is unfolded 
into consciousness; and not the latter has 
unfolded him. 

Soul never failed to be expressed in an un- 
conscious entity as potently as in a conscious 
one. Inorganic matter, so called, has life 
force; and what greater force has organized 
matter? The difference is only in power of 
expression; and yet the cohesion of granitic 
rock expresses just as great an eternal prin- 
ciple and perhaps more physical power than 
does the convolutions of a brain in causing 
consciousness. Thus we find soul expressed 
as a force or principle rather than an entity. 
When we separate soul from individualism, 
we learn that it is the principle that has 
evolved forces into personified expression. 
Thus soul is the primal power and the ulti- 



28 THE PHILOSOPHY OF SPIRITUALISM 

mate conservation. Soul cannot be lost, nor 
eternally condemned into incarnated deprav- 
ity to compel suffering. The inherent forces 
of nature all struggle for the evolvement of 
the higher. There are no stagnant nor ulti- 
mate forces in nature. All is activity. And 
these energies are constantly evolving forms 
of expression from the lower to the higher. 

The perfect cannot be determined; for our 
ideas of perfection are only stages of concept 
of a grade higher — which, when obtained 
leads to other ideals of achievement. Thus 
is soul expressed as an unlimited quantity. 

And thus is promised a continuity of eter- 
nal energy. As all life forms have been 
evolved, so is it a surety that these will so 
continue. If soul had ever perfected a form 
or force, it might be supposed that a con- 
scious being could be and would be perfected. 
As these are not realized below our state of 
being, how can we conclude it shall be? 
These logical sequences are proofs of a pro- 
gressive development ahead, as a sequence 
of the past; for natural law has but one mode 
of operation, and a similitude of causation. 
As soul cannot be destroyed, so the forms un- 
folded by soul action must have perpetuity. 
Soul may cause the expulsion or propulsion 
of integers of expression and thus create new 
entities; but these parental energies have a 



SOUL AND SPIEIT 



continuity of individualism because they 
possess spiritual elements that cannot be ex- 
hausted. Thus spirit is the expression of 
continued form. The proof is in the in- 
destructibility of matter. Why then should 
it be considered strange that human beings 
have spirit bodies? They being such now, 
and other forms continuing in expression, as 
well as evolving other forms by their fructi- 
fying powers, shall we conclude that nature 
has found a stopping place for its perfecting 
powers in the human evolvement? Surely 
such an assumption is unwarranted. As all 
forms reproduce in kind — even a cross in 
hybridization producing a blending — then it 
is but entirely natural that the spirit body 
born at what is called death, should be an 
exact reproduction or continuity. And as 
soul energy and spirit evolvement produces 
a continuity of individualism, so is inorganic 
matter, so called, (but such doubtless does 
not exist), building planes and powers of 
materiality in what is termed the spirit 
realm; or more properly is a grade higher 
in the material powers of another dimension 
of space. Thus the spirit planes of life are 
discovered to be material realms — and spirit 
persons are embodied as material persons. 
Natural law reigns in the eternities of time 
and space, even as the same is expressed in 



30 THE PHILOSOPHY OP SPIRITUALISM 

these finite dimensions. There is then noth- 
ing supernatural; that is, nothing outside of 
or beyond nature. Soul is therefore energiz- 
ing all natural forms in a divine expression. 
Indeed, soul is divine energy, because it is 
eternal. Or, rather, as nearly so as can be 
postulated by the finite mind, which, of 
course cannot grasp infinity and eternity. 

If there be only one expression of the 
modes of motion in materiality, and this is 
proved to apply to the human being, viz. : 
progressive development; and this is also 
proved by personal and general revelation to 
be the condition of their continuity beyond 
the earth expression, we have a conscious 
conviction that soul never permits its power 
to be lost. How then can the individual thus 
incarnate return to any previous form of 
primordial incarnation ? The only process of 
reincarnation or re-embodiment for soul 
force is upward, outward, onward — or in 
evolvement. 

Soul and spirit must be in harmony. If 
either are injured or decimated, then the re- 
storative process ensues. There is no going 
backward to the seedling, the germ, the de- 
veloping matrix — but always forward into 
higher modes of expression, and yet suffer- 
ing the abuse and deterrents that conscious 
responsibility afflicts. The powers of soul and 



SOUL AND SPIRIT 31 

spirit in relation to human individualism, 
must be considered from and by the laws of 
cause and effect. Then we will more nearly 
than ever cognize the divine and approach 
a better understanding of our utility and the 
way to unfoldment. 



PSYCHIC STATES OF BEING. 

If we are soul persons, then we must have 
soul powers. Psyche means soul; therefore 
psychic states of being, are conditions of per- 
sonality that relate acts and sensations to 
soul functions. Perhaps it may be a truth 
that we do nothing physical or mental except 
by soul assistance, or as the primal power. 
All functioning seems to be organic, and of- 
ten exclusively so. Sensation is a neurotic 
affection; but the nerves would not alone 
have sensation without a conscious mind to 
receive and record the same. And there 
would not be a conscious mind without a 
physical brain. Thus we can inter-relate 
conscious sensation until we predicate or dis- 
cover soul functioning. 

It may, therefore, be definitely concluded 
that we are always in a psychic state of be- 
ing; but the normal or customary state is 
familiar or general condition of our physical 
as discerned by the more pronounced sense 
powers. And the recognized five external 
senses are supposed by the average observer 
to be the complement of sense ability. These 
as the usual and generally expressed states 



PSYCHIC STATES OF BEING 33 

of the physical sensations must be held to be 
the normal condition of the visible material 
functions. 

What we denominate the psychic senses, 
are not entirely separate from the physical; 
because they could not be expressed except 
through material organs. But the psychic 
states of being are not so readily manifest to 
the earth person, as are the primal physical 
states. The psychic is a more unfolded 
power of the individual in the expression of 
ultimate capacity. It is not an abnor- 
mal condition but a more highly devel- 
oped quality of the normal. Psychic exercise 
is then a natural one and should be cultivated 
by all. It is necessary to eliminate the 
cruder tendencies of the flesh in sensuous ap- 
plication, and unfold the finer forces of being. 
Purity of mind and purpose; a devotion to 
the moral and spiritual culture; an applica- 
tion of higher ideals and a seeking for the 
true, beautiful and good, will become the nec- 
essity in order to secure psychic unfoldrnent 
and utility. 

The psychic states are realized in the ac- 
celerated power of the physical senses ; and 
these are seeing, hearing, tasting, smelling, 
and feeling. Back of the physical sensory 
nerves there must be spiritual forces, or they 
would not possess acute power. This spirit- 



34 THE PHILOSOPHY OF SPIRITUALISM 

ual force is the inherent quality of each 
atomic part of the structural form. Thus the 
spirit body exists as the dual part of the 
physical self. We do not accept the state- 
ment that there is a spiritual body, solely be- 
cause Saint Paul said so; but, because it has 
been proved. At least, the evidence is strong 
in proof by virtue of numerous witnesses. 
The spirit body has been seen as it has been 
eliminated from the physical body at death 
time, which has always been spoken of as the 
period of dissolution. And truly is it the lat- 
ter process. The spirit and earth bodies part 
company — dissolve their relationship to each 
other. The physical sight of an earth person 
is frequently developed to see that which 
many others cannot. That is called clairvoy- 
ance — clear seeing. And such it truly is ; for 
it is seeing with the spirit eye. The power of 
eye-sight materially differs v/ith earth per- 
sons — and most likely also with spirit per- 
sons. As we have no right to deny that our 
associates can see objects clearer and at 
greater distances than our personal eyes are 
capable, why should we deny that some may 
see a decarnate spirit when we cannot? 
Hence it seems illogical to assert that a per- 
son only imagines, when they say a spirit is 
discerned coming forth from the dying phys- 
ical As many persons so testify, then the 



PSYCHIC STATES OP BEING 35 

evidence becomes very strong; and as per- 
sons of various ages, sex and mental and 
physical condition testify to the same, the 
claim of hallucination will not be a reason- 
able hypothesis. And, besides, these wit- 
nesses reside in the various portions of the 
habitable part of the globe on which we 
dwell. It is not indigenous to a locality nor 
a class. That it is not a form of hysteria, is 
evidenced by the unanimous physical health- 
fulness and mental soundness of these wit- 
nesses. That clairvoyance is a development 
of eye-sight is strongly proved by the testi- 
mony of a hospital nurse. She stated that a 
dying man was receiving her attention. But, 
happening to use a strong magnifying glass 
to more clearly discern something at a dis- 
tance from the window, and while so looking, 
she was suddenly attracted to her patient, 
and turned toward him with the glass at her 
eyes and at once noticed something filmy 
above him. This she watched for sometime 
until it began to shape as a duplicate form of 
the dying man. She called the physician and 
both watched this spirit birth. Neither had 
ever before experienced any similar lucidity; 
and perhaps the lenses through which they 
gazed, gave the necessary spiritual as well as 
physical focus. At least, it seems to be 
worthy of human effort to so experiment 



36 THE PHILOSOPHY OF SPIRITUALISM 

with lense power. We did not know how 
clearly nor how far we could see until we 
developed the telescope; and we did not 
know that we could enter the realm of the 
unseen, until we created the microscope. 
This latter wonder-instrument has opened 
almost a new world to our vision. 

These elements and life forms not discern- 
able to the normal or common condition of 
eye-sight can no longer be denied to exist. 
And planetary bodies giving evidence of fer- 
tility and inhabitation, are not to be denied 
any longer and these claimed to be only 
lights in the heavens, or angel peep-holes. 
Science has positively destroyed much ignor- 
ance and disproved many myths. And there 
are many more discoveries yet to be made. 

Shall any man say with authority: "Thus 
far and no further shalt thou go !" Are cre- 
ative processes and inner forces or eternal 
laws forbidden us to know? All human life 
proves that we must seek in order to find; 
and that no good results shall come to them 
unless they eat of the tree of knowledge. 
The sense of hearing expands or attunes to 
a psychical state, as does seeing, and thus 
develop clairaudience. Many proofs exist 
of vibrations that the ordinary use of our 
auditory sense do not cognize. There are 
harmonies that create grand oratorios that 



PSYCHIC STATES OF BEING 37 

the human ear fails to hear, because it is not 
tuned to such vibrations. Beasts, birds, in- 
sects, each hear sounds that the human per- 
son does not. Ants and bees talk to each 
other — but the human fails to hear them. 
The tree groans with pain as it grows; and 
a few only of the listening ears have heard 
and understood. A fly walking across a sen- 
sitive sounding board may possibly cause 
startling vibrations to alarm its fellows, and 
yet scarcely be heard by the human. Sound- 
ing boards have, however, been made that 
causes the tread of a fly to sound like the 
strokes of a hammer upon board. The won- 
ders of sight and sound are yet undeveloped. 
If a sensitive human ear drum is developed, 
or the spirit ear attuned to greater vibra- 
tions, and the decarnate spirit shall learn to 
create such, why can there not be human per- 
sons who shall hear spirits speak? Such re- 
sults have been accomplished, and by many 
thousands of persons. This is a natural psy- 
chic state to acquire; but, all of these func- 
tions of the soul require spirit operators as 
well as to have our personal development. 
There are psychic states of being in the 
various phenomena of somnambulism, 
dreaming, hypnotism, impression, mental 
telepathy — and perhaps often in conscious 
cerebration. It is not safe to relegate these 



38 THE PHILOSOPHY OP SPIRITUALISM 

to unconscious action. But, our will power 
may or may not develop either phenomenon. 
Some theorists have postulated the sub self, 
sub consciousness, subliminal self or con- 
sciousness, etc. 

These are misleading terms. Such can 
only apply to our spirit self — which is not 
below or above ourself; but is our truer 
and more real self. There are not two 
visible brains or bodies; and yet there is a 
duality of brain and body — or rather these 
have spirit force. It is only your spirit self, 
after all, that is premised by any assertion of 
either a sub-self or superior self. Why not, 
then, call this functioning of yourself by its 
right name: the action of your spirit or psy- 
chic self? Clear seeing and clear hearing, 
will then be unfolded with greater power and 
the inner forces of material processes be re- 
vealed to the senses; and the harmonies of 
the universe be heard with greater delight 
than now are the results of human instru- 
mentation and vocalization. The wonders 
of the universe cannot be revealed to our 
dulled senses; but will be sensed as we at- 
tune ourselves to the infinite. Finite man 
has been too content to grope within the 
sphere of the sensuous and gross forces of 
the earth. Some listening souls have caught 
some vibrations of infinite harmonies; and 



PSYCHIC STATES OP BEING 39 

all can when they sluff off the crude and crass 
and seek for refinement of the physical for 
more positive afhnitization with the spirit- 
ual. Thus the sense of feeling will be devel- 
oped into the psychic quality, and psycho- 
metrists will come forth to cause us to know 
that nothing can be hidden from our cogni- 
tion, even as it shall be in future states of be- 
ing. These psychic fields of research, and 
powers of unfoldment, beckon us to higher, 
purer, and more useful states of being. We 
trust to go further into their hitherto occult 
conditions and reveal the majesty of their 
power that we may more truly live, enjoy 
and be useful. 



PSYCHOMETRY. 

In the examination of psychometry, an 
important phase of psychic force is discov- 
ered. It is called a scientific exploitation of 
a purely mental force, by some ; and by 
others considered to be entirely a mediumis- 
tic display of spirit power. It is not solely 
either one of these; but is somewhat a qual- 
ity of both. 

It is sufficiently clear that any psychic 
sense or power we may utilize, belongs to 
and is a development of physical sense and 
power. These are always inter-related. The 
exact meaning of the word, psychometry, is 
soul-measurement. Such an actuality seems 
to be impossible. But, the measurement is 
not by dimension. The computation is of 
quality and application. The actual soul 
value is ascertained; and the positive records 
of soul are shown by the aurific emanations 
exuded by the object or person. 

The soul force of an object as well as a 
person, is mentioned advisedly. Indeed, the 
soul of things has been proved by the psycho- 
metric faculty. The two volumes of Prof. 
William Denton, bearing the title: "Soul of 



PSYCHOMETRY 41 

Things," warrants the saying that proofs are 
presented. His experiments with fossils and 
minerals gathered by him in geological ex- 
plorations, showed that Mrs. Denton could 
while blindfolded tell much of the history re- 
lated to each item — and describe the habitat 
thereof. The professor, fearing some mental 
action of his own, by which there was a tele- 
pathic transmission of the facts, wrapped 
each article so that the item could not be dis- 
cerned. But, under all tests of the faculty 
or force, the results were accurate state- 
ments of facts connected therewith. About 
contemporaneous with Prof. Denton, the 
scientific mind of Prof. J. Rhodes Buchanan 
was engaged in the investigation of Sarcog- 
nomy, or the science of the human body, in 
an effort to prove that each part of the anat- 
omy exposes the characteristics of the per- 
son. In this pursuit, he discovered an exud- 
ation, not appertaining solely to the physical, 
that is thrown off by the human being. 

This became an aura surrounding the in- 
dividual, and possessed varying influences 
and colors. The clairvoyant is able to see 
this aura, and by its conditions can tell the 
characteristics of the possessor. The psy- 
chometrists not possessing clairvoyancy, re- 
ceives sensations as they come into contact 
with this aura. Is the conscious psycho- 



42 THE PHILOSOPHY OF SPIRITUALISM 

metrist the only person so affected? Most 
likely we are all psychometrists. Do we not 
receive pleasant or unpleasant sensations at 
our first interview with a stranger? An 
opinion is almost immediately formed of 
each other, as we mutually clasp hands. We 
have made an aurinc contact, thereby sense 
each other. This is a well known fact in gen- 
eral experience. Our first impressions, too, 
are usually correct. Much argument is made 
about personal magnetism. This term is em- 
ployed to express some peculiar force pro- 
jected by the person. A large person is ordi- 
narily supposed to possess the greater quan- 
tity; but a small one may have as great 
power of personality, although largeness 
conveys the idea more readily. This some- 
thing that we project is the spiritual aura 
that partakes of our selfhood and conveys 
the positive or negative character. These 
facts are patent to all, and are readily seen 
to be psychic forces. The acute sensing of 
these, and comprehending their value, and 
thereby gaining a rapport with the individ- 
ual, is called psychometry, because it is truly 
soul measuring. Whilst the public display 
of this psychic sense of feeling has been 
seemingly only to please the curious, or to 
read personal characteristics, there have 
been useful lessons derived. 



PSYCHOMETRY 43 

The touch of an article by the ends of 
fingers where there are ganglia akin to the 
brain matter, a transmission over sensory 
nerves to the seat of consciousness is a com- 
mon result; and this conveyance of sensation 
is not only a conscious physical contact, but 
there is transmitted an effect belonging to 
aurific attributes heretofore alluded to. 
These attributes do not belong to the article 
being handled, when said article is the prop- 
erty of some person, and has been worn or 
used. By the frequent contact of the owner 
of said article his or her aura has impreg- 
nated the same; and thus that aurific effect is 
sensed, and a rapport with the person is es- 
tablished. That is how diagnoses can be 
made from a lock of hair; and how a 
healthful aura can be sent to a sick 
or diseased person by so termed magnetized 
paper. In these fields there are useful helps 
to be given by a proper manipulator; but the 
wary may well guard against charlatans or 
diseased operators. The transmission of 
disease can thus, or by personal contact, be 
effected as readily as can health. All forces 
of life are for use and not abuse. We cannot 
deny the utility of any force of nature solely 
because there may be some lurking danger, 
or that the same may have been misapplied. 
Electricity serves valuable ends; but that 



44 THE PHILOSOPHY OF SPIRITUALISM 

subtle force kills when carelessly or mali- 
ciously applied. The virtues of psychic 
forces must be discovered, even as we have 
been compelled to learn of the physical. 
There are dangers all about us if we misuse 
the forces of nature. By the knowledge of 
their bad effects, we find how to use them for 
good. Thus it must be with psychic forces; 
which, like the crass physical ones, may af- 
flict us if we do not understand them. 

Bad spirits in the flesh may work us much 
mischief and injury if we are not aware of 
their presence or purpose; and so bad spirits 
out of the flesh may be able to harm us and 
we not be aware of the source or intent. 
Plainly it becomes our duty to erect burglar 
alarms of a psychic character as well as in 
our earth houses. When the psychic senses 
are attuned, then these alarms will be 
developed; then harm cannot readily be 
done, because intent will send its message 
upon psychic vibrations until we are fully 
informed. But, the worldly person, with 
selfish desires, will say: "That will be a ter- 
rible time to live on earth, when we shall al- 
ways be known just as we know ourself ; and 
our thoughts and acts cannot be hidden/' 
Perhaps it will be terrible to many who are 
evil doers; but it will eventually cause hu- 
manity to be true, virtuous and honest. Such 



PSYCHOMETRY 45 

a desideratum will surely be approved by 
every earnest and sincere person. 

Why not have it so now, if we can prove 
such to be the condition after we pass into 
the realms of life lying at the outer rim of 
this — into the spiritual realms the other side, 
of death? But, is that the condition of our 
relations in the spirit? Truly, is it so. How 
have proofs of such a fact been obtained? 
By direct communication with the denizens 
of the after life, our once mortal friends, and 
by the revelations of Psychometry. 

If we infuse a spiritual impress of our life 
and character upon articles v/e carry, and 
clothing we wear, by the auras we exude im- 
pregnating these, why not realize that our 
soul forces bear our true history and image? 
Is it not a proof palpable that we carry about 
with us a spiritual photograph of our true 
selves? This being so, then in the spiritual 
realms into which we are all going, our per- 
sonality will reveal that we are unable to 
hide our deeds — and even our thoughts are 
visible. On earth we feel secure that we 
have perpetrated deeds and indulged in 
thoughts that no one has seen or heard. But 
if the soul and its spiritual environments are 
revealed after we shuffle off the earth body, 
why not even before made manifest to spirit 
eyes? This claim is emphaticallly stated by 



46 THE PHILOSOPHY OF SPIRITUALISM 

communicating spirits. We shudder at be- 
ing seen and known absolutely by our earth 
friends ; and why not equally feel the horror 
of our spirit friends realizing it all? If our 
loved ones live after death, and find the door- 
ways open between their life in spirit and ours 
in the flesh, and they often communicate 
with us, why should it be supposed impos- 
sible that they may see and know all of our 
acts, and often stand by our side, when we 
deem ourselves alone ? We have heard much 
about the "all-seeing eye of God"; and that 
in the book of life is being written the record 
of our deeds. We have not all been able to 
think there is a possible truth in such a state- 
ment. Some have accepted the idea simply 
as a dogma of the church, without realizing 
how such a thing could be possible. No 
doubt but this idea was born from ancient 
understanding of the psychic laws of our be- 
ing and a comprehension of the facts as now 
revealed by the psychometric faculty. This 
becoming a scientific reality, is working a 
great moral reform in human lives. Fear of 
being seen in wrong doing, may be of great 
value to the majority; but a realization is 
assuredly a power to cry halt to our degen- 
erate tendencies. If there is no other way 
than absolute atonement by works for re- 
demption, then humanity will fear wrong do- 



PSYCHOMETRY 47 

ing more than ever. To realize that we must 
pay to the uttermost by great efforts for res- 
toration, will restrain the multitude. But, 
to lead them into a belief that a savior has 
died for us and thereby paid all our debts of 
sin, is to give a license. Many people have 
thought they were forgiven and their soul 
nature restored to primitive purity by this 
process of vicarious salvation. Poor souls 
untold have carried tarnished spiritual bod- 
ies into the spirit life believing that though 
"their sins have been as scarlet, yet they 
had become white and pure as snow." Oh, 
the deception of it! Oh, the fearful justice 
that shall cause the deceivers to be haled 
unto judgment ! To stand naked, as it were, 
before one's own soul and realize that 
thereon is the written record, and that the 
book of life is a truth, will appal the stoutest 
heart ! And then as our gaze falls upon our 
victims and our loved, and realize that they 
all know us as we know ourself ! Could there 
be a more terrible hell for sinners or a more 
joyful heaven for the pure and just? The 
hell of conscience and undevelopment shall 
be yours if you have defiled yourself! Have 
you ever read or been told of the experience 
of a person momentarily expecting death? 
In that awful moment, so they have testified, 
all acts of their life in panoramic rotation 
have rushed before their vision. They see 



48 THE PHILOSOPHY OF SPIRITUALISM 

it all, good and bad! If that can occur on 
the brink of dissolution between the spirit 
and body, how much more actual must it be 
when the earth moorings are cast away and 
we stand we 1-1 out in the sea of eternity? 
"Will there be a hospitable shore for me?" 
in anguish cries the startled soul! Has the 
Savior redeemed me? Ah, the voice of na- 
ture speaks unto the soul and says : "Pay 
your debts!" Cause and effect are eternally 
related to the laws of the universe; and are 
as potent in eternity as in time. Cosmic pro- 
cesses know no vicarious means of redemp- 
tion. The law of cause and effect is the law 
of God, because it is nature's fiat. 

In this revelation of the soul, there is a 
moral force such as has never before been 
known to mankind. A revolution of human 
ethics is at hand. An evolution of human 
lives ensue. Psychometry will save human- 
ity! By its positive revelation of soul and 
the indelibility of deeds, we have a force for 
good development in humanity far surpas- 
sing the value of all the myths and dogmas 
of the centuries. It is God's way made mani- 
fest, because it is the absolute of nature. No 
longer scoff and jeer at the simples revealed 
by the majesty of soul-law, but stand in awe 
of their potent power to show you the grand- 
eur of life and the horror of sins against 
yourself. 



THE SPIRIT REALM. 

Many crude and false ideas exist relative 
to the possibility and place of abode of what 
are often denominated excarnate spirits. Be- 
cause the individual is excarnate from the 
embodiment of earth, the hasty supposition 
has been made that they are disembodied, 
and occupy a plane of life with no relativity 
to matter. The spirit world, so called, has 
been presumed as a plane of life without any 
relation whatever to what we comprehend 
as matter; and yet heaven has been portrayed 
as having wonderful habitations, streets of 
gold, thrones decked with precious stones, 
etc., and the place of torment as a fiery 
abyss. All of this gives possibly a very low 
estimate of the material environment, based 
upon our crude ideas of precious metals and 
stones, and of the most horrible material 
force. Even Jesus spoke of mansions in the 
eternal realms and said something about pre- 
paring a place. 

However positive have been our ideas of 
the unreal in spirit life, no conveyance of 
thought or comprehension has failed to sep- 
arate entirely from material expression. 



50 THE PHILOSOPHY OF SPIRITUALISM 

And no postulate of an existence of place, 
person or habitat, can be made unless based 
upon materiality. If soul-force continues a 
form, it must continue by unfoldment and 
in environment. And these must exist in ac- 
cord with natural law. There is nothing out- 
side of nature; hence there is nothing- super- 
natural. If there is continuity of existence 
for any one material form, that is a safe 
promise that all forms will continue. Thus, 
human beings cannot continue to exist after 
what is called on earth as death, unless all 
other animate creatures will go on existing, 
and also by the same process all inanimate 
material structures have their personified 
continuity. 

The true harmony of the universe can only 
be unfolded by the laws of cause and effect 
applying directly in accord with the force 
embodied in a form. Soul not being an en- 
tity, is embodied in a form or force accord- 
ing to the power of such; for soul is 
the life principle that animates these 
with plenitude or otherwise. The basis of 
logic for any continuity of existence, whether 
before or after the earth-death, is in the 
fact that all forces are eternal. There cannot 
be immortality ahead of us unless there has 
been immortality back of us. A beginning 
presupposes an ending. 



THE SPIRIT REALM 51 

Thus there is the scientific postulate of 
other realms of existence than this crude 
earth one. Even in the forms of earth we 
find by microscopic examination, other 
planes of life and force than our senses cog- 
nize without aid. And in the realms of space, 
the telescope has revealed planets and worlds 
greater than our earth, but which the an- 
cients held to be only peep-holes in the heav- 
enly firmament. Science, thus destroys sup- 
erstition and ignorance and unfolds to us a 
clear concept of cosmic law. 

Causation is universal. Law reigns su- 
preme. The visions of St. John were ecsta- 
tic, and colored by imagination — perhaps 
induced by a spirit person of the same 
extraordinary capacity for exaggeration. 
Some persons can readily see wonders, when 
nothing unusual appears to others. The vi- 
sions of St. John revealed great multitudes 
of angels "of all nations, and kindreds, and 
people, and tongues." This is evidence of per- 
fect personal naturalness and that they were 
once earth-dwellers. This is also proof that 
in spirit we are not at least immediately, very 
materially changed. Personal identity is 
marked. Such is the testimony of modern 
seers and latter-day spirit communicants. 

Accepting the theory that all forms are 
the incarnations of soul as the primal energy, 



52 THE PHILOSOPHY OP SPIRITUALISM 

we must also conclude that spirit planes for 
the habitat of spirit people, are evolved from 
earth-matter as are the bodies of the individ- 
ual people. Thus spirit matter is but another 
expression of material activity and potency. 

As spirit bodies are evolved material bod- 
ies, so spirit planes of life are evolved ma- 
terial expressions. Indeed, spirit is discov- 
ered to be the reality; and matter the expres- 
sion. 

The spirit realm is therefore infilling all 
space — and could not be distinctively local- 
ized. All dogmas defining the location, di- 
mension and conditions of heaven as a place 
souls shall migrate to, are only based upon 
ignorance, and valuable only as dogmas. The 
true revelator is nature. And the children 
of nature are not prevented from revealing 
discovered conditions; the only necessity is 
to develop power and understanding. That 
there is communication between the earth 
and spirit dwellers is proved to millions of 
present day people. This would seem to 
well establish the same as a proved fact. 
These communicants with one general agree- 
ment testify that the spirit planes or realm 
are within the realms of all space; and yet 
localities are constituted and communities 
developed. The law of attraction and assim- 
ilation applies more than does any fact that 



THE SPIRIT REALM 53 

wilfully commits us to a place. The law of 
recompense is the eternal fiat. We reap only 
as we sow. We utilize only as we are capaci- 
tated. We gravitate to our justly earned re- 
wards and occupy the creations resulting 
from aspirations and deeds. 

Our loves and harmonies create the asso- 
ciations. Like attracts like; and the oppo- 
site repels. 

Forms, and especially species, evolve in 
accord with the elementals composing the 
same. Everything "according to its kind" 
bears fruit. "Do men gather grapes of 
thorns, or figs of thistles?" (Matt. 7:16). We 
know they do not. But, we know there is 
hybridization until new species are evolved. 
There is no evidence of stagnation, finality 
or death in the operations of matter. Con- 
stant evolution is the process. When oppor- 
tunity fails, the energy at work creates a new 
one, or assimilates with others. 

These are evidences of natural law in the 
spiritual world. But, the spirit occupies an- 
other plane of life, and not a world. The 
excarnate spirit of an earth person cannot 
become incarnate on another earth-planet; 
for he has evolved beyond the rapport with 
planetary matter — and has become a result- 
ant of such energies. Whilst this is so, he is 
nevertheless a materialized person occupy- 



54 THE PHILOSOPHY OF SPIRITUALISM 

ing some dimension of space. Such dimen- 
sion is not necessarily measured by our quan- 
titative up, down and through. Another 
principle of measurement must be adopted. 
But, we cannot yet define that principle; for 
it requires assimilated understanding. It is 
much to be able to proclaim and prove that 
such an existence is established. To the 
physical eye of mortal that has been evolved 
into the use of spiritual sight, the spirit part 
of the physical eye is proved, and such have 
seen the birth of the spirit out of the dis- 
solving physical person until the entire struc- 
tural form is before their vision. This phen- 
omenon has been presented to many — hence, 
is not an illusion. To many others has been 
the experience of being projected from the 
body for many miles, and being seen and 
heard, and seeing and hearing, until the evi- 
dence has been corroborative. All this 
proves that our spirit bodies are the ener- 
gies and undying forces of our physical bod- 
ies — hence born out of every atomic part in 
perfect similitude therewith. Paul the apos- 
tle was correct when he said: "There is a 
natural body, and there is a spiritual body." 
(1 Cor. 15:44). There is this dual body — not 
one will be obtained; but they exist now. 
The worm is not annihilated, when worm- 
death occurs. The chrysalis state ensues and 



THE SPIRIT REALM 55 

the butter-fly comes forth. Who can tell 
all details of the process? We witness the 
manifestation, but we cannot tell all of the 
minutiae. 

Thus we say spirit bodies and spirit planes 
of life exist; because they are testified by a 
"cloud of witnesses." Being blind and un- 
able to see the birth of a butter-fly does not 
prove it is not born from the chrysalis of last 
year's worm. Being spiritually blind, does 
not disprove such eye-sight enjoyed by 
others. 

As the materiality of our spirit bodies is 
the resultant, if not possibly the enduring 
elements, of our physical bodies, so is the 
materiality of spirit realms the same out- 
come of planetary matter. Thus the habi- 
tat becomes perfectly natural and physical 
to the inhabitant. Thus, also, the location is 
not necessarily in some specific part of the 
universe, but must be in all parts, or infilling 
all of the vastness. We speak of a possible 
plethora of inhabitants in the spirit realms, 
when we realize that if all gone on from 
earth were here they would now only have 
room to stand side by side. The plethora 
would be here — and not "over there." No 
new materiality has ever been created; but 
only has there been produced from the mat- 
rix of nature the forms and forces that have 



56 THE PHILOSOPHY OP SPIRITUALISM 

elementally pre-existed. Can there be an ex- 
haustion of spirit energy? If so, then mat- 
ter will surely be dead — and thus only will 
there become a dead world or planet. But, 
so long as spirit-energy exists in the planet, 
will that energy seek to fructify matter that 
has thrown off its spirit energy. That is how 
matter seems to be proving an immortal pro- 
cess that exists only in its material rehabili- 
tation. There is the error of crass material- 
ism. The spiritual materialism must be 
understood in order to realize how spirit 
bodies and spirit planes of life can exist. 

All that the spiritual scientist of today 
is doing, is to prove that these planes and 
forms of embodiment exist; but this delver 
into God's wider domains, shall in the future 
reveal the processes and laws. At present 
he bases all upon the evidence that matter 
is indestructible. 



AUTOMATIC PHENOMENA. 

In the absolute sense, there are no self- 
acting phenomena of any character. So far 
as the accepted meaning of the word "auto- 
matic" is related to human beings, there 
are many results of physical or material ac- 
tion not voluntary, and not depending upon 
the will. All normal action is assumed to 
be under the dominion of will. 

An automaton is usually a material mech- 
anical device. But, the broader definition is: 
y/ "Any thing or being regarded as having the 
power of spontaneous motion or action." In 
that sense all human beings are automatic. 
And yet there are external as well as in- 
ternal forces operating to produce the phen- 
omenal effects held to be spontaneous. There 
are, in reality, no perfectly automatic ma- 
chines either in conscious or unconscious or- 
ganizations. There are none without limita- 
tions of power. Eternal energy cannot be 
organized. Thus a perpetual machine is im- 
possible. And the postulate of an eternal 
God of infinite energy and power, is not com- 
prehensible to the limited mentality of a hu- 
man being. How much less, then, should be 



58 THE PHILOSOPHY OF SPIRITUALISM 

the supposition that the spirits of once hu- 
man beings are infallible? And yet many 
people at once conclude that a spirit has all 
power, if one is spoken of as manifesting its 
presence. 

And if the human is used as their medium 
or automata, then there are no limitations 
possible. Such assumptions are illogical and 
contrary to all physical laws. An automaton 
is subject to mechanical defects and friction. 
The machine is easily affected by external 
conflicts and internal disorders. 

Human beings are subject to defects, and 
have decided limitations. This being so, 
then the spirit of the human cannot be per- 
fect and all powerful simply because the 
same is excarnate from earth materiality. 
Hence, we cannot expect spirit phenomena 
to be without defects. 

If earth dwellers would live more in accord 
with psychic law and not in only crass ma- 
terial conditions, there would be less imper- 
fect mediumship; and fewer undeveloped 
spirits to make crude effort to communicate. 
These inter-defects make an impossibility to 
have an approach to perfect phenomena. The 
critic will in response ask: "Why then try to 
get what can only be imperfect?" If we 
would stop for that we would have very few 
blessings. All good things on earth com- 



AUTOMATIC PHENOMENA 59 

mence in an imperfect manner. From im- 
perfections we unfold into perfections. That 
is the law of life. It is a glorious realization 
that in the eternities there is growth; and 
must be effort in order to accomplish. These 
are necessary premises in order to under- 
stand that no such a thing as perfect phen- 
omena can be obtained from the spirits. 

Perhaps the nearest approach to automatic 
phenomena, is the independent voice, when 
heard from the viewless air. When an in- 
strument such as a trumpet is used, then the 
voice is not automatic, for a medium has been 
employed. Perhaps no such phenomenon 
as an independent voice can occur; for there 
must be vocal organs of some character to 
produce the voice, and some employment of 
material force must be made in order to make 
it strike upon the tympanum of the mortal 
ear. In order to get that force, an earth be- 
ing must be used as a medium for the evolve- 
ment of power. Hence it is not automatic, 
for it is subject to changeable conditions. An 
automat must do the same work repeatedly 
and with no change of mechanical condi- 
tions. The mortal being, called a human, is 
not that kind of an automat. Mediumship 
does not destroy individuality. It is only 
while under the hypnotic influence of an- 
other person, that the individual is an auto- 



60 THE PHILOSOPHY OP SPIRITUALISM 

mat doing the will of the other. As soon as 
released from the hypnosis, his personality 
asserts itself, and he has power to resist fur- 
ther encroachment upon his will if he so 
chooses. But, after a time, should he fail 
to resist, the will-power of the hypnotiser 
sinks his will into complete subjection; and 
then he becomes an automaton. Because of 
this, it is said that to subject one's self to 
spirit control is to destroy the individuality.' 
There may be some justice in the criticism, 
but there is possibly not the danger that at- 
tends the influence of a mortal hypnotiser; 
for the latter is apt to be more unscrupulous. 
From the plane of the spirit, the law is that 
"like attracts like." If we are beset by evil 
influences, then there are some evil condi- 
tions in our surroundings that attract such. 
We can mold our lives so that we shall at- 
tract good spirits, and possibly, likewise, the 
evil ones. To avoid being under a baneful 
dominion of either mortal or spirit we should 
be careful of our conduct, and even our 
thought and desire. This spiritual principle 
was presented by Jesus as follows: "But I 
say Unto you, that whosoever looketh on a 
woman to lust after her hath committed 
adultry with her already in his heart." (Matt. 
5:28). This is a spiritual principle that 
should be applied to all of our rules of con- 



AUTOMATIC PHENOMENA 61 

duct. At least, when we seek for spirit com- 
munion, our thoughts and lives should be 
pure as possible. Weak mediums who can- 
not resist evil influences from undeveloped 
spirits, would not be known, and automatons 
of that character would not exist. When 
you find one of these automatons who say 
the spirits led them to evil, and they could 
not resist, justly conclude that there is a 
weak will that has been set aside by design- 
ing spirits; and that the medium has abused 
this heavenly gift to the service of worldly 
propensities. These psychic automats are 
weak mortals in the hands of weak spirits. 
Unto such the attraction of a similar spirit 
control is a curse and not a blessing. A care- 
ful study of "Obsession" will show more 
fully the conditions of this automatic form 
of mediumship. The spiritual philosophy 
will teach us how to avoid the evils thus 
feared. 

Earth-bound spirits do not alone attack the 
conscious mediums, but the multitudes who 
have no knowledge of psychic law or spirit 
communion. This knowledge will yet be a 
great savior of humanity from evil propensi- 
ties which have baffled both science and phil- 
osophy. The curative of all ills is always at 
hand when we understand causes. The 
evolvement of will-power amongst persons 
who are deficient, must become one of the 



62 THE PHILOSOPHY OP SPIRITUALISM 

duties of the sociologists. It is a necessary 
quantitative when righteously used. When 
abused, like all other blessings, becomes a 
curse. The harmonial human being, is one 
of the efforts of Spiritualists to unfold. The 
automatons who are dependent persons, in- 
cluding all who depend upon a savior to vi- 
cariously atone for their sins, must pass 
away. The era of responsibility is at hand, 
and redemption will be achieved. We will 
stand forth in an exalted self-hood, crowned 
by Godly powers. Good spirits are leading 
us to this goal, and our inter-communion is 
mutually helpful and comforting. 

In the so-called automatic phenomena, 
there is strong evidence of spirit power and 
identity; and for that it is very useful. 

The people of this age are very skeptical 
of spiritual powers ; and are looking for a 
visible sign, like the ancients asked for. They 
claim to believe the record of spiritual phen- 
omena, but have no faith in its presentation 
today. The automatic writing of a com- 
munication is held to be of importance only 
when it bears the stamp of an identity that 
is able to state facts unknown to either the 
medium or recipient. The evidence must be 
superior to any possibility of sub-conscious 
action. Such communications are being re- 
ceived by persons whose hand is controlled 
without the use of self-will, or in some cases 



AUTOMATIC PHENOMENA 63 

without observing what is being written. 
The medium is sometimes so placed that it 
is impossible to see what is being written. 
The hand writes, and the person may be 
holding converse with another person. Some- 
times both hands are simultaneously used to 
write different messages. Another phase is 
so-called independent slate-writing. Be- 
tween a pair of locked slates, written mes- 
sages and color drawing have been obtained 
in a remarkably limited time. These have 
possessed marked characteristics or inform- 
ation about the stated person who has 
claimed to be the unseen scribe. Thus, evi- 
dence of persons discarnate from this earth- 
life have been given. Can we doubt our 
senses? If so, then we have no absolute 
knowledge of any event of life being an ap- 
peal to our sane power of sense cognisance. 

These are not essentially automatic; nor 
are we as persons automats. 

We reside in an active, pulsating world. 
All is energy. There is no actual cessation 
of motion. There is universal diversity in 
forms and forces. Nature produces differ- 
entiations in all of its product. Absolute 
sameness does not exist. Whatever relates 
to physical phenomena is found to similarly 
relate to psychical phenomena. 

The univerccelum is controlled by law; 
and that is no more impossible upon the psy- 



64 THE PHILOSOPHY OF SPIRITUALISM 

chical than the material planes. What we 
call automatic spirit phenomena, is not 
strictly so, for there is always a spirit person 
producing the same. But, in so far as we 
are physically concerned, the same is self- 
acting and not at all related to our will. This 
opens new realms in physics for the explorer 
and logician. 

Above all other consideration is the revel- 
ation of existing excarnate beings. These 
say that they were once mortal beings of 
this earth, and our own loved ones. Can any 
one disprove it? So far, that person has not 
come forth and offered satisfactory proof. 

His coming is awaited; but in the mean 
time these many peoples go on holding the 
blessed communion, and their souls chant the 
harmonies that angel choirs have sung. They 
are full of praise that unto them has come 
peace, joy, and comfort. All life teems with 
energy and progress throughout the uni- 
verse and into the eternal realms of God. 
There are no automatic energies; for law has 
infilled all forces with the progressive pow- 
ers that only infinite intelligence can bestow. 
Nothing stops; nothing stagnates — all forces 
are progressing toward the infinite. Life is 
the law. Self-action is not possible. Incar- 
nate with law is soul; and soul is the infinite. 
All forces are soul forces. The infinite is en- 
ergy and not automata. 



POWER AND UTILITY OF THE 
SPIRIT MESSAGE. 

It is necessary, in order to learn what are 
the truths and purposes of any religious sys- 
tem, that we shall go to its sources and learn 
of its advocates and devotees. Too many 
critics exist, who are only so by prejudice in- 
stead of understanding. No system of ethics 
or religion has had more ignorant and preju- 
diced opposition, than has Spiritualism. 

The true value of spirit communion and 
ministry is not generally understood. Base 
application of mediumship has been promi- 
nent. The real utility must be developed and 
applied, or we shall be entitled to again lose 
the inter-relation of excarnate and incarnate 
persons. The spirit message must have an 
influence upon our personal life for mental, 
moral, and spiritual culture, and not be ap- 
plied only for worldly interests and lusts of 
the flesh. 

After many years of public utilization of 
mediumship, I am surely entitled to an opin- 
ion of its truer relation to human interests. 
Many of my associates may differ with me 



66 THE PHILOSOPHY OF SPIRITUALISM 

as to the objective relation of mediumship 
and of the spirit message; and they have a 
right to differ. By comparison of opinion, 
however, each of us may develop better val- 
ues of our relationship to both mortals and 
spirits. We will have no argument about 
the value and necessity of spirit phenomena 
and the employment of mediumship to con- 
vince the people that there is spirit life and 
that the spirits of all once mortals can com- 
municate if a correct application of the laws 
governing the same are made from each of 
these sides of life. 

But, to assert that the duty of both the 
spirits and mediums is only to convince hu- 
manity of such facts in opposition to their 
crass materialism or bigoted superstition, is 
a gross error. There exists no real reason 
why all people should be ignorant of such 
facts when all natural phenomena teems with 
t/evidence — and past revelations during es- 
pecially the messianic and apostolic periods 
v/ere replete with spirit power. 

It is strange that the professed followers 
of Jesus today are seeking for a sign, and 
proclaiming Satanic agency when the mani- 
festation occurs, just as did the people when 
Jesus did "mighty works." It is recorded 
that Jesus said: "Verily, verily, I say unto 
you, He that believeth on me, the works that 



POWER AND UTILITY OP THE SPIRIT MESSAGE 67 

I do, shall he do also ; and greater works than 
these shall he do." (St. John 14:12). No one 
can gainsay that the works of Jesus were 
what the Christians call miracles; and which 
our understanding of psychic law now prove 
to have been works of the spirits. Hence, I 
claim that these works have fallen upon mod- 
ern mediums as a life duty, making them the 
true apostles of Jesus, or possibly more cor- 
rect, of their spirit controls which the med- 
ium of Nazareth called his Father. The 
works then included the force of inspiration 
as witnessed by the Sermon on the Mount, 
and other marvelous teaching. While it was 
necessary to convince, it was of greater im- 
portance to instruct. This similarity of ap- 
plication, is my opinion of modern medium- 
ship and spirit help. The great congresses 
of spirits — and indeed, of our own loved also 
— are not ministering unto us simply to 
prove to us that they can do so; but they 
have the evident paramount intent of in- 
structing, comforting, and in all possible 
ways helping us, as Paul said: "For them 
who shall be heirs of salvation." 

The general trend of spirit communica- 
tions is for the benefit of we who are the re- 
cipients. The spirits manifest great love for 
us and seek to minister unto our needs, what- 
ever such may be. Much criticism is offered 



68 THE PHILOSOPHY OF SPIRITUALISM 

because so many spirits have so little of 
value, mentally, to offer. The product is not 
always of superior literary merit; but to the 
contrary, often very inferior. The truth is 
self-evident that the majority of people who 
pass on to the life after earth-death, are quite 
ignorant and not capable in literary effort; 
and mortals being in the majority unschooled 
in higher branches of learning, will be med- 
iums of a calibre to attract their kind. The 
law is well proved, that "like attracts like." 
Mediumship was given to the lowly Nazar- 
ene and his fishermen apostles. Possibly, the 
real basis of psychic power is in the inno- 
cence, humility and purity of the person. 
Perhaps all spirits are not aware of the pos- 
sibility of earth-communion, just the same as 
all humans of earth are not aware. Preju- 
dice and ignorance in this direction may have 
much to do in the prevention of the so-called 
greater people unfolding mediumship, and 
the spirits of such persons utilizing the op- 
portunities for earth-communion. Natural, 
and not superficial lives, will endow us with 
psychic force. Such is one reason why In- 
dian spirits are capable in psychic demon- 
stration. They were children of nature. 

When we shall have people of culture seek 
psychic unfoldment by living closer to na- 
ture's laws, we shall have better promise of 



POWER AND UTILITY OF THE SPIRIT MESSAGE 69 

more exalted mediumship, and hence the 
prospect of attracting what are by us called 
the higher spirit intelligences. Because 
there are some or many inferior intelligences 
from the spirit-side of life, communicating 
through mediums of their calibre, is no argu- 
ment whatever that the exalted cannot do 
so. Indeed, if the inferior or even defiled 
spirits can manifest, there is in that a prom- 
ise for the exalted to do so; for surely the 
laws of God or nature are not made to per- 
mit the lowly to have greater advantage 
than the wise and pure. It is a safe and logi- 
cal proposition, that if any one spirit person 
has survived earth-death, and can manifest 
and communicate with earth-dwellers, then 
all can. The laws of life must give to each 
and all equal opportunity. The world-life 
we are living gives each of us power of lo- 
comotion; and the mental and spiritual sta- 
tus of our being has no preventing force 
against our migration. It is a question of 
energy and the meeting of physical necessi- 
ties; and thus is the analogy doubtless simi- 
lar for spirit migration and operation. The 
possibility is that neither mortal or spirit has 
given enough attention to the development 
of inter-communion. It has taken most of 
the previous centuries of human life to evolve 
the present-day processes of electric com- 



70 THE PHILOSOPHY OF SPIRITUALISM 

munication; and yet these have always 
existed as possibilities awaiting human 
genius to evolve. Nature does not al- 
ways force its plans and potencies upon 
us; but awaits our genius to call forth and 
apply. Is it unreasonable to suppose that 
either mortal or spirit shall find any other 
relation than this to their inter-communion? 
Let us be encouraged instead of discouraged 
by even a crude mode and result of spirit 
communion. It is a promise for the better. 
But, the crude is not all we have; for there 
has been much of the exalted and wise bles- 
sing humanity. There has been a higher 
purpose in it all than we have perceived. 

The most important lesson taught us by 
the spirits is that we are responsible beings. 
No vicarious processes can save us. We 
must work out our own destiny and either 
suffer or enjoy the fruitage of our deeds. 
We go to spirit life in the exactness of our 
identity. 

The next important realization is that we 
cannot hide ourselves from view. Our deeds 
most likely have constant witnesses. We 
have been taught that there is the all-seeing 
eye of God taking constant witness of our 
thoughts and deeds; and now realizing that 
we are compassed about by mighty hosts of 
angels, or spirits of our loved, we realize that 



POWER AND UTILITY OF THE SPIRIT MESSAGE 71 

our lives are known. It is a terrible realiza- 
tion that we are known as we know our- 
selves, but the spirits reveal such to us. We 
may hide from each other here — but cannot 
in the great beyond. The book of life is our 
vsoul; and its tablets reveal to the uttermost. 
Thus have the spirits taught. The moral 
force of such revealments is to make better 
people on earth. If sins can be forgiven only 
by personal atonement, then humanity will 
not be so careless of their acts. Believing 
that our sins will be atoned for and our souls 
instantly washed clean, has been to a great 
extent a license to careless acts. The spirits 
having taught us responsibility inevitable 
and unlimited, we are awaking to the need 
of righteous living. 

Religious systems have taught belief, hope 
and faith; but the spirits reveal to us con- 
scious knowledge. The spirits demonstrate 
and prove facts. If you deny this, then you 
must also deny the works of Jesus, and stand 
agnostic to the basic principles of the Chris- 
tian religion. If you accept spirit commun- 
ion as having occurred amongst the primi- 
tive Christians, then you must have at least 
a faith in its possibility now; for the Bible 
teaches that God and His laws are unchange- 
able. 



72 THE PHILOSOPHY OP SPIRITUALISM 

There must be some truth in the claim for 
modern spirit communion; for millions of 
people in the world in little more than a half 
century since the little child at Hydesville 
received a personal message, testify to have 
had the proofs and consolations. This is 
strong evidence to substantiate a claim for 
a fact; for these millions cannot surely be 
all deceived. And amongst these millions I 
have personally been in thousands of their 
homes and found a happy and earnest people 
of good sense, pure morals and studious hab- 
its. v'The benefit of spirit messages is typified 
in their personal lives. It has caused honor 
and integrity — reforming many from appe- 
tites and passions that have been destructive 
of the moral and mental qualities, and as 
well been beneficial to physical health. Re- 
formations have been made in these direc- 
tions until there stands forth a mighty host 
redeemed from defilement and depravity. I 
do not pass this judgment from isolated 
cases; but from a general observation that 
compasses the United States and Canada. 
From the older countries across the seas, 
come the same testimony. 

Bear in mind that I am judging the spirit 
message as almost with unanimity has been 
given to the people of earth. I am not dis- 
cussing general spirit phenomena. The lat- 



POWER AND UTILITY OF THE SPIRIT MESSAGE 73 

ter has been given in many crude forms in 
control of crude forces, until the same ap- 
pears often of a silly quality and character — 
attracting devotees who are upon such sen- 
suous planes that they are satisfied with a 
physical phenomenon — and are not at all at- 
tracted by mental, moral and spiritual ethics. 
The crass phenomenalist has dragged spirit- 
ual forces into the mires of his own physical 
degeneracy. The statement of Tennyson: 
"How pure in heart and soul should be the 
man who holds sweet communion with the 
dead," is a truism accepted by the Spiritual- 
ist of today. 

The employment of spirit-communion 
must advance until its altars are erected in 
every household. The display of psychic 
power will be decimated, and its utilities em- 
ployed for the spiritual uplift of humanity, 
until the spirit life shall be realized on earth, 
and not entirely await us in the heavens. 
When mankind shall first have the proof to 
the question of Job: "If a man die shall he S 
live again?" and that proof shall be in the 
affirmative, then the higher congresses of 
spirits shall find their greater mission has 
been ushered in. With no longer even "a 
thin veil between us," we shall be ministered 
unto by the redeemed and wise. Spirits of 
love and wisdom shall lead us to the heights 



74 THE PHILOSOPHY OF SPIRITUALISM 

and let us look upon the glories of life in 
the kingdoms of God. The power of the 
spirit message will then be in love, purity, 
and wisdom. Let us toil on until the sensu- 
ous shall pass away with its defilements, and 
the children of love shall supplant the child- 
ren of lust. Then the true Christ shall reign 
in the souls of earth's children. This is to be 
the outcome, and the true utility. 



HALLUCINATION. 

It is a common claim that all who believe 
that spirits communicate with earth-people 
are under a delusion of some character. 

Powers of the brain are supposed to be so 
manifold that we can produce wonders in the 
mental operations that will cover all possible 
claims for spirit communication or phenom- 
ena. Supposed conscious conditions enum- 
erated as sub, superior and subliminal, have 
been stated. And, the oft-quoted Biblical 
statement: "For this cause God shall send 
them strong delusion, that they should be- 
lieve a lie," (2 Thess. 2:11), is stated by 
Theologians to apply directly to the Spirit- 
ualists. Thus the possibility of Demonism 
is applied to the wilfulness of God. As the 
latter claim is contrary to all that is under- 
stood to be divine, and an unworthy Chris- 
tian testimony of God, the logical mind re- 
fuses to accept it. Such a God would be a 
demon. 

True, such was the opinion of Paul the 
apostle, who was an enthusiast, and said 
many things to impress the people that 
cooler judgment might not endorse. He was 



76 THE PHILOSOPHY OF SPIRITUALISM 

a man and had his opinions, the same as we; 
but did that make him infallible? Even if 
inspired by the Holy Ghost or a good spirit, 
did that make him infallible? Theologians 
may claim so, but they cannot prove it to be 
so. The burden of proof for delusions by 
spirits, and for impossible present inspira- 
tion, (which emanates from spirits only, if 
the Christian apostles were correct), rests 
with the Theologians and not with the apos- 
tles. It is a dogmatic claim. But, this claim 
for delusion sent by God, is solved in the next 
statement of Paul, as follows: "That they all 
might be damned who believed not the truth, 
but had pleasure in unrighteousness." 

The love of truth is upheld as a sure means 
for the gaining of salvation. It is evident 
that they do not love the truth who refuse 
to investigate it. Theologians, as a rule, do 
not investigate the facts of spirit phenomena, 
but condemn it entirely. Thus it would seem 
that the anti-Christ is embodied in one "who 
believed not the truth," and practices "de- 
ceivableness of unrighteousness." 

Can that be applied to modern Theolo- 
gians? Perhaps just as often as to a deceiv- 
ing Spiritualist. There is nothing more Sa- 
tanic (evil) than is deception. According to 
Paul there is no one who is more a man of 
sin and perdition, than he who "as God sit- 



HALLUCINATION 77 

teth in the temple of God." It is such "whose 
coming is after the working of Satan." Who 
are the hypocrites? Not they who love the 
truth and seek for the truth; but they who 
refuse the truth, deny it or deceive with re- 
gard to it. No such claim can be made 
against the Spiritualist. Hence, I can say as 
did Paul: "Comfort your hearts, and stab- 
lish you in every good word and work." In 
these the Spiritualists have surely been very 
prominent. Their record is clear and clean in 
this direction. Hence, God's delusion is 
surely not afflicting them. 

Thus let this claim be dismissed. "Let 
every man prove his own work." 

Scientific evidence of the continuity of life 
is necessary to the present materialistic age; 
and, indeed, should be provable to all people 
of all ages. It should have been expected of 
the Christian church ever since its organiza- 
tion, that it prove life after death. 

It was the special mission of Jesus to prove 
the resurrection to a people who had no con- 
cept of any life after death. The works of 
the spirit through him during his physical 
life had not impressed the people; for they 
had the idea of satanic powers controlling 
the marvellous works done by him. It took 
the visible appearance of one who rose from 
the dead to prove such a possibility. And, 



78 THE PHILOSOPHY OF SPIRITUALISM 

Jesus charged this skepticism upon the 
people: "neither will they be persuaded, 
though one rose from the dead." (Luke 
16:31). 

It seems strange that the modern followers 
of Jesus should have the same doubts, and 
make the same charge of being possessed by 
a devil. It is high time to investigate the 
evidences of natural law without being pre- 
judiced by ignorance and superstition. The 
era is at hand when science is demonstrating 
facts of life. Myths and dogmas are passing 
away; and positive knowledge is being made 
easy of acquisition. The Spiritualists are 
demonstrating facts; and the exactness of 
those facts must be established. 

If the claim of an excarnate spirit is not 
proved, then neither has any claim for some 
supernormal mental operation been given 
even a reasonable basis. The superior powers 
of mind under abnormal operations set aside 
the natural advantages of normal conditions. 
Such claims are unreasonable and illogical. 
The evidence of superior mental powers un- 
der hypnosis and delirium is related to only 
one special faculty then operative with in- 
creased function. 

Accelerated energy applied to any one or- 
gan or member of the human structure, con- 
tinuously applied would soon cause paraly- 



HALLUCINATION 79 

sis of the unused ones. A natural equilib- 
rium is the true basis of operation in the 
functioning of forms and forces. Any evi- 
dence of abnormal action presupposes an 
added energy. If there are mental opera- 
tions that witness either a sub or su- 
perior consciousness, then there must 
be some other energy at work than 
the normal or personal quality. Even 
another intelligence is often discernable. It 
seems safe to postulate that no superior 
knowledge of events could be manifest under 
an afflatus, but only a superior ability to 
describe or reason upon apriori facts and in- 
formation. It seems very reasonable that 
another intelligence is manifest when un- 
known facts are stated; unknown to not only 
the recipient, or medium of conveyance, but 
to them to whom the revelation is made. This 
is evidence of mental action superior to a 
possible abnormal quality, and also beyond 
the operation of any visible mind upon mind. 
The claims for unconscious mental action 
cannot reasonably go that far and be logi- 
cally accepted. Evidences of personality are 
always supposedly good evidence. If we 
cannot trust our normal senses, then what 
can we trust? If a person says he sees a per- 
son known to be what is called dead, and 
that person comes into the apartment where 



80 THE PHILOSOPHY OP SPIRITUALISM 

seen, and goes out when all apertures are 
closed, without it being observable how he 
enters or departs, as Jesus is reported to have 
done, is it an evidence of hallucination? The 
Christian does not so accept this sort of an 
appearance by Jesus. He holds it to have 
been real. The apostle Paul stated that "If 
the dead rise not, then is not Christ raised." 
(1 Cor. 15:16). Thus he evidences that one 
natural law applies alike unto all. Hence 
it is reasonable that if Jesus appeared in per- 
sona propria after death, it is evidence that 
all persons can. This is a logical sequence 
of Paul's statement about the resurrection. 
And modern evidence exists that many per- 
sons have so appeared. Hence, again, all 
can. 

These numerous millions of people who 
testify that they have witnessed the appear- 
ance of their spirit loved ones, surely cannot 
all have been hallucinated. It is not often 
conceded that the possibility of being de- 
ceived is universal. It is held that there are 
some sane persons; but hallucination is a 
form of insanity. 

A large per cent of the people testifying 
to a phenomenon proves it to be possible for 
all to witness the same, for our faculties^ are 
marvelously akin. Amongst these millions 
who testify to spirit return are many of 



HALLUCINATION 81 

earth's most brilliant people. If, of these, 
only a few are not fooled, the fact of spirit 
return is proved by their testimony. One 
fact presupposes the possibility of many dup- 
lications of that fact. In science, one mani- 
festation of a fact is sufficient to prove it. In 
law, one affirmation offsets many denials. 
Logic similarly treats a fact. 
vTheology is the only system that holds a 
dogma as being superior to human affirma- 
tion. These dogmas are held to be of divine 
origin, hence not subject to human interpre- 
tation; but the divine origin is subject to 
human proof. It is safe to say that their div- 
inity is not provable. At least the calls for 
proof have not been satisfactorily responded 
to; and hence human incredulity abounds. 

Can we not meet the charge of hallucina- 
tion with a similar charge? 

Are not the delusions amongst them who 
have not sufficiently sought for truth? The 
question seems to be apropo. It would ap- 
pear to be wise to lay aside prejudice and 
dogmatism, and earnestly investigate the 
facts of nature, from whose bounteous store- 
house we have gained all that really blesses 
the denizens of earth. Human beings have 
never gained any great beneficial results ex- 
cept by toil and desire. To say we cannot ac- 
complish, has always been a barrier against 



82 THE PHILOSOPHY OF SPIRITUALISM 

realizing. The scriptures say: "Seek, and ye 
shall find; knock, and it shall be opened unto 
you." This is very appropriate to the obtain- 
ing of spirit communion : — for it is essential- 
ly a realization of properly applied effort. 
Like the many other great blessings, it is ob- 
tained only by understanding and applying 
the law for its manifest operation. No other 
manifestation of power has yet disproved 
spirit life; and no provable facts have been 
sustained by any mental process that makes 
psychic phenomena simply a crass physical 
operation. 

The Psychical Research societies and the 
Psychologists have treated psychic phenom- 
ena as a mental one, mostly; whereas the 
process of operation is exclusively related to 
the soul. 

There is too much flippant talk about 
mind. Consciousness is located in the brain 
— hence all mental functions are corelated 
with brain convolution. Mind is not an or- 
gan. Brain is. What we call mind may be 
brain storage — hence can operate only as 
the resultant of memory. All mental phen- 
omena is a physical process. All psychic 
phenomena is superior to the physical capa- 
city. Psychological operations, therefore, 
must be related to what we call the spirit. 
And what is spirit? We cannot better de- 



HALLUCINATION 83 

fine than say spirit is the undying property 
of matter; or the principle of matter that is 
indestructible. That being so, then mind is 
the spirit part of consciousness. This being 
true, what we call "hallucination" may be 
only a manifestation of a greater conscious- 
ness than the physical brain alone is capable 
of. 

This may possibly lead us to a clearer con- 
cept of the laws of psychology. The realm 
of the psychologist surely is within the func- 
tions and powers of the spirit, and not ex- 
clusively with the crass physical. 

As consciousness is the evolvement of a 
material brain, and cannot be produced ex- 
cept by brain matter, then it seems unreason- 
able to claim a sub-consciousness ; for our 
physical normal consciousness is itself the 
sub or lower consciousness. There being no 
sub-brain, how can there be sub-conscious- 
ness? Hence, sub-conscious mind must be 
a mistaken term, and with no foundation to 
rest upon. 

Hallucinations cannot thus be produced. 
Psychic manifestations cannot be thus pro- 
duced. We must seek to comprehend the 
operations of the spiritual brain, and thereby 
account for all subliminal or superior mental 
functioning. Thus it looks, after all, as if 
the spirit theory will lead us to the true com- 



84 THE PHILOSOPHY OP SPIRITUALISM 

prehension of mind and psychological pro- 
cesses. 

All terrene materiality is indestructible ex- 
cept as in its visible form to our material 
eyes. All scientists will admit that only the 
properties and energies of matter are elimi- 
nated by the destruction of form. Matter, it- 
self, is not destroyed. Some of these ele- 
mentals are "spirit" potencies, which by pro- 
cesses of assimilation rebuild forms. Has 
matter reached its ultimate in the human 
organism? There has been no proof of this 
offered. But, there is proof of a continuity 
of the human organism. This discovery is 
not "the accidental discovery of some faculty 
within us which was not traceable to the ac- 
tion of our terrene antecedents/' If all phys- 
ical forms have spirit potencies, then all ante- 
cedent physical forms have been so endowed. 
Thus all human beings of all ages might have 
had the spirit proof that many moderns have, 
had they applied the proper energy and fac- 
ulty to discover it. It is a realization of an 
evolved faculty. 

Remember that faculties are not created, 
but only evolved. Who will say that elec- 
tricity was created when it was discovered? 
It has been in the universe all of human cen- 
turies, and during all cosmic life, only wait- 
ing applied mechanics to utilize it for human 



HALLUCINATION 85 

purposes. Thus have spirit energies been 
dormant. Creative energies operate only in 
harmony with assimilative functions. The 
divine process seems to be only in harmony 
with natural evolution. All physical, mental 
and spiritual phenomena are natural. Bear 
in memory that the supernatural does not 
exist. All forms and forces are related posi- 
tively to cause and effect. 

Claims for hallucination prove nothing, 
when applied to spirit phenomena. Mental 
abberrations cannot prove mental superior- 
ity, nor produce it. Plato said: "Virtue can 
know vice, but vice can never know virtue." 
This is an apt illustration of the impossibil- 
ity of ignorance being capable of compre- 
hending knowledge. The logical sequence 
is clear that no sub-consciousness could 
manifest superior consciousness. It could 
only be the precurser thereof. There can be 
no shifting of the physical centre of gravity 
from the conscious being; but only can there 
be an evolved capacity of that centre, as the 
same is functioned to the evolved physical 
energies. After all, it is a question of the po- 
tency and power of physical energies in proof 
of their unlimited continuity. 

The International Congress of Experi- 
mental Psychology, held in Paris in 1889, 
undertook a census of hallucinations, and 



86 THE PHILOSOPHY OF SPIRITUALISM 

asked the following question by their agents, 
of many people of various countries: "Have 
you ever, when believing yourself to be com- 
pletely awake, had a vivid impression of see- 
ing or being touched by a living being or in- 
animate object or of hearing a voice, which 
impression, so far as you could discover, was 
not due to any external physical cause?" The 
takers of this census report that eleven per 
cent, of the replies were in the affirmative. 
The replies were from a great number of peo- 
ple, hence is quite statistical. If eleven per 
cent of the people have this normal conscious 
result, then the psychical powers of the peo- 
ple are wonderfully acute in them, hence pos- 
sible in all. These did not result from illness 
or mental disorder, as unusual instances, 
with dying persons, or from a mediumistic 
development; but under natural and normal 
conditions, with persons mostly scholars and 
accepted as the most sane of this cultured 
era. The result speaks for itself, and is an 
undeniable proof that psychic phenomena is 
a normal fact and not an hallucination. 



SPIRITUALISM AS A RELIGION. 

Many views of religion exist, and it is dif- 
ficult to explain the consensus of the Spirit- 
ualists opinion of what constitutes the reli- 
gion of Spiritualism. Without an official 
statement, the personal opinion is all one can 
indulge. Each one has the right to his own 
conclusions; and perhaps that is a good basis 
for a sect, being contrary to the tenets of 
each religious body extant, in that they pre- 
scribe doctrines to which the devotee must 
give obedience. Religious sects have been 
dogmatic, and the opinion exists that 
any system of religion must be so. 

The Latin definition of the word, religion, 
is "to bind." And that has been in general 
the accepted meaning. This might aptly be 
applied as binding in fellowship for any ethi- 
cal or moral purpose, especially if related to 
the conditions of life in the soul realms. 

The Romans constituted religion as an 
oath or vow to the gods; and the Christians 
changed it to performing duties to God and 
their fellow men. From that it became the 
act of worship of any or all governing pow- 
ers of the universe, until theology became a 



88 THE PHILOSOPHY OF SPIRITUALISM 

system and reduced religion as a mode of 
worship of their deity, the proclaimed one 
God. 

Under theology, religion became creedal 
and autocratic. The modern church became 
an institution of formalism. Churchianity 
and theology, are not necessarily the sum of 
religion; but are its defilement. 

Customary usage may have so debauched 
a word that any other application may seem 
to be inoculated by its virus, and thus reli- 
gion defiled becomes nauseus to the thinking 
and investigating person. For all of that, 
a restoration or a new usage may be pos- 
sible. A reformer need not cease to be such 
because he shall adopt some old time idiom 
or title and revamp it to new usage. His 
particular mission would seem to be reform- 
ing and enlarging views and conditions of 
life that relate to both the present and the 
future. If religion has become only a sys- 
tem of superstition, then it may be for the 
greatest possible benefit to humanity to re- 
create it as a system of ethics based upon 
scientific and demonstrable facts, with a sup- 
erstructure of philosophy and spirituality to 
make practical its utility. The question: 
"Do we need any religion at all?" is super- 
flous. The spiritual nature of human be- 



SPIRITUALISM AS A RELIGION 89 

ings needs to have some vent, and opportun- 
ity for exaltation. 

The fruitage of the flesh is, under present 
social systems, the sensuous product of 
selfishness, which entails defilement and dis- 
ease of body and spirit. The fruitage of the 
spirit is the joy and peace that springs from 
healthfulness of body, spirit and soul. 

There is no law against the latter, as the 
apostle of old said: but there is every law in 
favor. Against the former there is every 
law, and none in favor. Thus is revealed the 
true ethics of religion: the cultivation of 
every attribute of the soul and spirit, and the 
destruction of the crass functions of the flesh. 
To spiritualize humanity, is a need for their 
salvation before they are born, by the caus- 
ing of generation as the result of love instead 
of lust. A moral and spiritual heritage is 
worth all possible inventions or processes for 
regeneration. Being saved before you are 
born, is to destroy all necessity to be saved 
in the future. As religious systems have 
been organized to save for the future, and 
the birth-right taught as impossible to be 
other than sinful, we have necessarily had a 
defiled race. The latter is a sure resultant. 
By the destruction of superstition regarding 
heredity, and instituting science as a solvent, 
we will start a new race into existence, and 



90 THE PHILOSOPHY OF SPIRITUALISM 

the supernaturalism of the past will surren- 
der to the naturalism of life. 

Most of the Christian doctrines are not 
reconcilable with science. An unprovable 
doctrine is not worthy of credence. A Bible 
that is proclaimed as the word of God, and 
is contrary to the revelations of nature, is 
surely not able by itself to prove itself; and 
the latter mode is the only logical leg it has 
to stand upon. It has been said: "Nothing 
is so terrible as the clashing of opposite re- 
ligions. " Such clashing has bathed the 
world in blood and misery. Much of that 
merely in resentment of the separate claim 
that Allah by one and Jehovah by the other, 
is the true God. Neither one being able to 
prove, they fought for supremacy, and the 
fight continues. Perhaps the greater con- 
tention exists in the sects of Christianity, 
which are very numerous, and each dog- 
matic; and each proving opposites by a 
Bible proclaimed to be a unit in its revela- 
tion. Truth is not necessarily what we think, 
but what we can prove. Erudition and phil- 
osophy are not proofs of a revelation from 
God; but, superstitious ages past caused such 
recognition. Now, such is considered as hu- 
man growth and natural heritage. It is a 
safe proposition that God only reveals 
through nature, and not by the discrepancies 



SPIRITUALISM AS A RELIGION 91 

in human language fraught with every pos- 
sible danger of misunderstanding. The re- 
liability of intuitive convictions is ques- 
tioned; and by that nearly all beliefs in God 
and immortality fail, for such is the supreme 
claim for these postulates. 

That God is manifest in mankind, is likely 
as evidential as any other postulate of God; 
but is not sufficient, for that being so, then 
it is entirely in accord with the immanence 
of God that such divine energy inheres in 
every form of matter organized or unorgan- 
ized. 

The Newtonian theory of gravitation is 
not disproved because no text of scripture 
proves it. This accepted truth is likely con- 
trary to some Biblical postulates, hence is 
evidence of error, for gravitation is positively 
proved to be a fact. 

It has been said: "When you substitute 
nature for God, you take a thing heartless 
and pitiless instead of love and goodness." 

If that is true, then God is heartless and 
pitiless, or God is not God, for nature can be 
no other than his handiwork if he is God the 
creator. If natural law reigns in the spiritual 
world, as we know it does in the earth world, 
then there is nothing above nature. And yet, 
the theologian is forced to say: "Nature is 
not a perfectly just judge." Thus the incon- 



92 THE PHILOSOPHY OP SPIRITUALISM 

sistency of belief without evidence is re- 
vealed; and infidelity becomes an inevitable 
sequence. 

Goethe said: "Who has science and art, 
has religion." That seems to open a clearer 
way to understand religion, for it appeals to 
both soul and intellect. Subduing passions 
and desires and holding them in abeyance 
whilst the spirit yearns for them, is not mak- 
ing one religious; but, if you destroy these 
and have no base inclination, then you are 
on the highway toward the spiritual king- 
dom. And, religion means something more 
than paying our debts, loving our enemies, 
giving alms, and attending church. These 
may only be half-hearted, or done as a duty. 
We should not create debts, nor enemies. We 
should give to the needy out of our bounty 
or meagre store with the one desire only, to 
help — and not for display of generosity be- 
fore either God or men. We should attend 
church, when the service there benefits our 
mind and soul — and not with any supersti- 
tious idea of the sacred place having some 
supernatural effect upon our soul. 

Emotion and not reason have dominated 
the church-attendant. Fear and not resolute 
will has ruled the religious devotee. Man- 
made dogmas and creeds have made God to 
appear to violate the laws of right and wrong. 



SPIRITUALISM AS A RELIGION 93 

How can it be reconciled to logic that God 
violates every principle of justice and mercy? 
Does not the teaching of eternal torment, 
and a sinful heritage because of the sins of 
Adam, justify the arraignment of God as un- 
true to divine principles of right and wrong? 
Many theologians have come to such an 
opinion. Why then longer accept religions 
based upon myth and dogma? 

It is apropos to ask: "Is divine revelation 
and miracle necessary to religion?" The an- 
swer is apparent, viz. : only to a system of 
religion based upon supernaturalism. The 
naturalist discovers that nature is always re- 
vealing divine, or eternal energy. This does 
not cause our worship, but does cause our 
adoration. Perhaps the idea of worship 
might be enlarged to utilization and com- 
prehension. The true application of an en- 
ergy is in its utilization for beneflc purposes. 
Worship may be a means to self-exaltation; 
but that exalted state is valueless unless 
practically applied to personal purity and 
wisdom. 

So-called miracles have played a greater 
part in religious movements than have rev- 
elations. Without miracles the belief in a 
supernatural God would have had no life. To 
the superstitious mind miracles furnished 
the evidence that superceded all demonstra- 
tions of nature. 



94 THE PHILOSOPHY OF SPIRITUALISM 

Hence, miracles are the most important 
factors of the religions of the world that have 
stultified reason and aborted revelation. 

But, did a miracle ever occur? No evi- 
dence exists of a positive miracle. The so- 
called events, when not false record, have 
been found to be within the pale of natural 
law; hence were only miraculous to the com- 
prehension of the witnesses. No evidence ex- 
ists that the laws of nature have ever been set 
aside and made inoperative by any god of the 
ages of the various religions. Hence, before 
we can have natural religion, supernatural- 
ism must be destroyed. The worship of a 
man-god is as idolatrous as the worship of 
a graven image. In each case, the man or 
idol, the claim is that they are the image or 
symbol of God. Wherein is any such claim 
a just one, and nature's own creations un- 
just? If God is represented in either one, 
he, or the divine one, is truly incarnate in 
the forms of creations handiwork, including 
all men and all forms of the universe. The 
graven idol or sculptured Christ, are man- 
made. The mighty structures of life en- 
dowed with soul force are nature's handi- 
work, which man cannot duplicate. The blue 
vault of the heavens is the true dome of na- 
ture's church builded not by the hands of 
men, nor consecrated to idolatrous worship. 



SPIRITUALISM AS A RELIGION 95 

The corridors of the world resound with 
the industries and praises of the millions of 
soul-endowed entities from the unseen con- 
scious ego in a drop of water, to the reason 
crowned man of giant mentality. 

All and each of these reveal soul and di- 
vinity. The true praise is in upliftment men- 
tally, morally and spiritually. Self-abase- 
ment is not an essential of praise; but self- 
exaltation and energy is the true mode to 
show adoration, f The essential part of re- 
ligion is to utilize spiritual force for culture. 
Morality is not culture; but only an element 
thereof when properly unfolded. A cultured 
person is seldom an immoral one. An im- 
moral person continues so until he becomes 
cultured; for purity and honor are essentials 
of culture. 

Culture and morality should be united in 
the one person. A "smart" or "educated" 
person is not necessarily a cultured one — nor 
can an "expert villain" be so esteemed. 

Thus only, can we find religion in the na- 
tural life of the person. 

Religion is not the sole property of the 
church, nor of a sect; but, is the inherent 
quality of the soul as incarnate in the per- 
son. 

Free-thinking cannot be opposed to re- 
ligion, for that is a natural function of the 
person crowned with God-like attributes. 



96 THE PHILOSOPHY OF SPIRITUALISM 

Free : tninking is not license; for greater 
responsibility grows out of the freedom of 
thought cognizing the actualities of our ca- 
reer. 

They who allow others to do their think- 
ing, or to mold their opinions without careful 
analysis, are not apt to possess the personal 
character necessary to self-redemption. And 
surely character is essential to salvation, not- 
withstanding bigotry has proclaimed a mir- 
aculous process of cleansing from sin. Re- 
ligious ethics based upon a claimed miracle 
have nothing in fact or logic to stand upon. 

To find a true religious basis, we must go 
to the revelations of nature, and not depend 
upon musty tomes of ignorant record and 
understanding. The living demonstrable 
forces of nature will reveal if we shall read 
their runic record evidenced in the construc- 
tion of their myriad forms. Divine philoso- 
phy is ever the ethics of every form and force 
of the universe. Divine philosophy is ever 
an expanding system, because the absolute 
is not possible to attain. Hence, all of divine 
philosophy cannot be contained in a book. 
Unsanctified philosophy can never be the 
logical and demonstrated utilities of cosmic 
forms and forces. If anything has ever been 
sanctified, it has been natural law and phen- 



SPIRITUALISM AS A RELIGION 97 

omena. We must expect these to be rec- 
orded in the Bible that has a just claim to 
being God's word. Then would that scrip- 
tural record awaken no human dispute. Car- 
nal reason has been proclaimed as contrary 
to God's revelations; but reason has been 
found to be divine, and in harmony with 
every benefic law of the universe. If the 
mentality of men is fallible today, then it has 
ever been so. Why deplore and denounce 
human interpretation today, when we have 
never had any other? All interpretations of 
the divine have been by men ; and why should 
they be more fallible now than at any epoch 
of the world's history? It is reasonable to 
consider humanity as more incarnate in di- 
vinity now than in the dark ages of ignor- 
ance and superstition. This is a glowing 
scientific age when knowledge is revealed 
clearer than ever before; hence the principles 
and values of divine energy in nature are bet- 
ter applied by human beings than ever be- 
fore. It is high time to cease prating about 
the "fallibility" of the human mind. There 
is nothing more akin to divine mind, or could 
partake more thereof. 

The human reason, therefore, becomes the 
authority of every student of divine energy, 
and hence the autocrat of religious sentiment 
and devotion. A mechanic may be as cap- 



98 THE PHILOSOPHY OP SPIRITUALISM 

able mentally as is a Pope. Some scientists 
far exceed all of the Priests in knowledge of 
divine law, or cosmic processes, which is the 
same in creative energy. 

Humanity at large, therefore, are the 
judges, and divine authority is not given 
solely to a priesthood. Upon these princi- 
ples shall we erect our new system of reli- 
gion. Religion is a quality that is akin to 
the principles of life that engender love; for 
love is religion — the love of the true, beauti- 
ful and good. As gravity attracts mass to 
mass and holds them in affinity, so love holds 
humanity together in unity and harmony; 
and that is the attribute of true religion. It 
may be said that religion is sentiment and 
emotion, because it has been made such. But, 
need it remain so? 

Why not make thought, will and aspira- 
tion, the motors of religious development? 
Why should not religion be the evolution of 
the ideal, the artistic, the social, the ethical 
and the scientific? 

Perhaps it will need a new dictionary to 
embrace this idea before being accepted; and 
perhaps it will need a new church before it 
shall be taught; perhaps it shall need a new 
humanity before these shall be understood — 
and these are surely coming! 



SPIRITUALISM AS A RELIGION 99 

v Churches cannot hold all of religion. In 
real life here on earth we shall find true re- 
ligion. It shall reform society, church and 
state. Its power shall be redemption for the 
now, and not solely for the by and by. The 
future depends on the present. 

Creeds shall pass away, and deeds be the 
keys of heaven. 

All churches must continue to change their 
creeds until they shall have demonstrated 
truth as the bulwark of their utility. What 
truth shall be embodied? The truth of the 
resurrection. No other truth is so much 
needed by the churches. Religion has been 
barren without that demonstration. It is 
not sufficient to proclaim that it did occur 
hundreds of years ago; but that it does now 
occur, will vitalize every human being with 
the love of the God of life. 

New emotions will swell the breast of 
every human when they shall realize their 
loved, and the wise, good and true, and in- 
deed all children of men have arisen into the 
glories of a spiritual life discarnate from this, 
but so interblended that the lines of demar- 
cation do not really exist. Such, is the re- 
ligion of Spiritualism! 

It is attended by the angels of love, jus- 
tice, mercy, truth, fidelity, Godliness and 
Christliness ! Its philosophy is true religion ! 



100 THE PHILOSOPHY OF SPIRITUALISM 

The religion of Spiritualism shall not be- 
come dogmatic, nor bound up in formalism. 
It will be a living power in the soul and mind 
of every human being, quickening them to 
moral, spiritual and intellectual life. Jesus 
spake of this spiritual power and law, when 
he said: "Whosoever drinketh of the wateiV 
that I shall give him shall never thirst; but 
the water that I shall give him shall be in 
him a well of water springing up into ever- 
lasting life." These great revealments of 
our spirit life ahead of us, has been the living 
water to restore the peace of humanity by 
washing away the sorrows and glooms that 
have engulfed them. But why refer to Jesus, 
says some one, when in his name so much of 
error in ethics, and horror in history have 
been committed? Why quote from or cher- 
ish any value to the Bible, when it has been 
the cause of superstition and bigotry? Be- 
cause of being used by some as a blind fetich, 
may we not take from these some beauty and 
truth ?y Wherever is found the true, beauti- 
ful and good, such should be accepted. In 
the destruction of blind worship, there may 
be the salvage of some worthy objects of 
adoration. 

In the record of the lives of Jesus and his 
apostles, is that of spirit ministry and mani- 
festations. Why should Spiritualists deny 



SPIRITUALISM AS A RELIGION 101 

such record, if any possibility exists of its 
accuracy? As the whole Messianic and 
Apostolic careers were based upon spirit 
works, why should not the New Testament 
accounts be of value to us? No record 
should be refused in re such matters, whether 
ancient or modern. 

The great need seems to be to restore the 
works of the spirit to their perpetuity. If 
the Christians believe in such works through 
Jesus and his early disciples, why should 
they doubt their recurrence now and in the 
future? Jesus prophesied that "greater 
works" should be done by all who shall have 
faith. Such works seem to be the perpetua- 
tion of the power of the Holy Spirit. Upon 
these the whole Christian system rests. 
Upon these the whole Spiritualistic philos- 
ophy has unfolded. If there are any religious 
ethics connected with Christianity, then 
there surely must be as much or more with 
all that Spiritualism is proclaimed to be. 
Upon the basis of moral and spiritual value, 
Spiritualism can be proclaimed to be a re- 
ligion. Upon the basis of great ethical teach- 
ing, it is worthy of the title of being a philos- 
ophy. As a revelator of facts of life beyond 
earth-death, and communion with such den- 
izens, it is a science. 



102 THE PHILOSOPHY OF SPIRITUALISM 

Being all these, it serves well and truly 
every necessity of the body, mind and soul 
of every human, and points the way to better 
life for every individual here and now, hence 
hereafter. It assists in the evolution of 
higher and purer soul-functioning, hence 
serves every claimed power and need of what 
is called religion. 

Thus the religious idea is growing, and the 
useless ceremonies of the past are being elim- 
inated by a clear comprehension in the pres- 
ent of right and wrong, and the self-respon- 
sibility is unfolding for humanity to be free — 
free from shackles of bigotry, but bound in 
ties of divine consanguinity for their mutual 
redemption by truth and revelation now 
made manifest, and not only recorded as hav- 
ing been made manifest in the past. 

Spiritualism is the redeemer and revelator; 
hence, of all religions, it stands pre-eminent 
as the one capable of leading all people to 
the kingdoms of utility and knowledge here 
and hereafter. 



REFORMS OF SPIRITUALISM. 

All innovations upon previous thought 
and custom, are not necessarily useful re- 
formations. \/K reformation causes new con- 
ditions and relations; often a separation, and 
then a constructing anew. 

Spiritualism has not separated from any 
other ism or institution; but it is essentially 
a force for the reconstruction of the systems 
of Christianity. It is in reality the return of 
primitive Christianity. 

Its real reform is in a restoration of an 
old principle; and an effort to unfold what 
never was developed. The true relation of 
spirit power and communion to the works 
of Jesus and the Apostles has been pro- 
claimed as directly related to the spirit 
power and communion now recognized as 
manifest. This seems to be the first great 
reform necessary for Spiritualism to accom- 
plish. But the estimates of these early evi- 
dences of spirit has been so woven into the 
woof of superstition and churchianity, that 
it becomes necessary to undo much by a re- 
formation intellectually, before the real re- 
form can be achieved. 



104 THE PHILOSOPHY OF SPIRITUALISM 

Iconoclasm is necessary to destroy error 
and the unfit; but, too much destruction is 
sometimes as bad as tolerance of the unde- 
sired. 

Has Spiritualism been iconoclastic? Its 
revelations have made the Spiritualists des- 
tructive in much of their efforts ; but Spirit- 
ualism always points to constructiveness. A 
system of teaching cannot always be judged 
by its students; for they may have wrong 
concepts. 

The system of Christianity may have been 
unfolded by wrong estimates of the mission 
and works of Jesus ; but the truth would con- 
tinue to remain back of or inhering in the 
intent. To find the reality is never too late. 
A truth, or revelation, is always of value 
when interpreted. The ethics deduced may 
have temporary abiding; but if correctly un- 
derstood, they will endure so long as such 
ethics are applicable. 

One of the first impressions of a mission 
in Spiritualism, became the idea that it had 
found a solvent for much of the mystery sur- 
rounding the origin of Christianity. That 
solvent was an understanding of the spirit. 
The Holy Ghost (Pneumatica Hagion, or 
good spirit) had been incorporated as a part 
of the God-head, and was a mystery. Realiz- 
ing such spirits as the good and true of earth 



REFORMS OF SPIRITUALISM 105 

persons who had been translated by death 
into the higher realms of life, a new idea was 
finding lodgment to destroy a triune God, 
and to unify the divine energy as a potent 
force incarnate in all forms of the universe, 
instead of one in three or three in one. The 
ideas of God began to assume a more defin- 
ite character, and bigoted or human esti- 
mates of divinity were found to be based on 
crude opinions. If divine energy is evident, 
then a necessity exists to more fully compre- 
hend the same. As beings of earth, energies 
of the universe are not entirely beyond our 
comprehension. Divine powers are compre- 
hensible with an understanding of natural 
forces; and these include creative energies. 
Mankind have looked upon natural energies 
as filled with an awe influencing power; and 
for lack of comprehension, believing in su- 
pernaturalism, with fear and trembling re- 
lated all such phenomena to the direct 
agency of an infinite person in control of the 
universe. Myth had postulated a creator of 
cosmos, and had placed a firmament in the 
heavens, beyond which was God's habitat. 
The phenomena of nature became the effect 
of this creator and ruler as he manifested his 
anger or pleasure. 

Science soon found that planetary bod- 
ies infill spaces of the entire cosmos; and the 



106 THE PHILOSOPHY OP SPIRITUALISM 

canopy above us is only an etherial effect not 
solidified, hence not a firmament. The stars 
and planets were revealed by lense powers as 
undoubted worlds. Our earth world was 
found to be of lesser dimension than other 
worlds in the infinite realms. Thus with a 
new glimpse of creative processes came an 
added realization that God had been incor- 
rectly postulated. Indefinite estimates of 
evolutionary processes were cleared by more 
exact revealments of such in the law of pro- 
gressive development stretching into infin- 
ity. God, thus, became the eternal energy of 
all life in the cosmic realms, operating in- 
cessantly from cause to effect. No chance 
or vague processes of development, nor im- 
possible modes of creation longer held the 
human mentality in thrall. 

Out of theological chaos, came the pros- 
pect of philosophical and scientific order. 
God personality became less a belief, and a 
divine immanence increased as a human esti- 
mate. Did God suffer any lessening of power 
or lose any divine character? It seems that 
humanity reveres the divine more than ever 
in history. Why? Because this ideal of our 
souls has become more of a realization in our 
application of human energies. The finite 
cannot be separated from the infinite. 



REFORMS OF SPIRITUALISM 107 

With Pope, we can say with clearer vision: 
"All are but parts of one stupendous whole, 
Whose body nature is, and God the soul."' 
v Thus is the Spiritualist as a theorist ex- 
panding into a scientific revelator and is be- 
ing led by the spirits of wisdom into contin- 
uously higher and broader understandings. 
His iconoclasm has not destroyed the God 
idea, but has enlarged into the domain of 
revealed manifestation. 

The Spiritualist is not Godless, but is de- 
voutly a worshiper at the shrine of infinite 
law and energy. 

The next field of operation became an in- 
vestigation of Biblical lore, to discover if 
God's word is comprised in a book.^He soon 
found that myth, superstition, ignorance, 
feticism, interpolation and mistranslation 
had made the book very fallible and contain- 
ing much of error — especially the latter 
when viewed in the light of scientific revela- 
tions. He declined to tie to its authority. He 
was and is willing to accept much of it as his- 
tory. The greatest value contained in the 
Bible is the prophetic, messianic and apos- 
tolic record, so far as these relate to spiritual 
forces and manifestations. In the light of 
spirit contact with mortals, is revealed the 
true conditions operative in these mentioned 
periods. Thus, the Spiritualist receives the 



108 THE PHILOSOPHY OF SPIRITUALISM 

Bible, and does not discard it. Its revela- 
tions, when understood, were all the result 
of spirit manifestations. Read the Bible his- 
tory in the light of spirit operation through 
the medial powers of human beings, and a 
clear concept of its value will be obtained. It 
is a record of spirit operations that become 
supporting history of what is now called 
Spiritualism. 

The Spiritualist discards nothing that is 
of mental, moral or spiritual worth in the 
Bible; but does hold its history of crude hu- 
manity as unworthy of being incorporate in 
Biblical lore for the exemplification of God's 
message to us. God's word is written in the 
earth and sky, and in every form produced 
by cosmic processes. The divine law is not 
complete in the Decalogue, nor could it be 
in words of a book. All these are but steps 
toward infinite revealment. Let all Bibles 
remain as the history of human advance from 
the darkness of ignorance toward the light 
of understanding — but these Bibles of past 
ages will now be supplanted by the Bibles of 
nature, the revelations of the same being 
emblazoned in earth, air and sky. 

The Spiritualist has been taught by the 
spirit that the need of saving one's self is 
far greater than the need of a savior. 



REFORMS OF SPIRITUALISM 109 

The atonement by a savior has a good psy- 
chological effect upon the one who has 
sinned, and is a good example of sacrifice for 
the good of others; but as a vicarious plan of 
redemption, no logical mind accepts. We 
may be able to in a manner bear one an- 
other's burdens, but absolutely and entirely 
that is not possible. The effects of sins 
against body, spirit and soul, cannot be vi- 
cariously cleansed. 

The positive operations of cause and ef- 
fect rule in the life of all forms and forces. 
There is no escape from the sins of commis- 
sion, nor even of omission. The proposition 
of theology to have sins washed away vi- 
cariously has been an outrage upon manhood 
and womanhood. 

V There is only one definite plan of redemp- 
tion and for the evolution of purity; and that 
is responsibility. That word should be in- 
corporated into the consciousness of every 
mortal person. When humanity realize they 
cannot escape consequences, they will be 
more careful not to commit deeds of trans- 
gression of the laws of life. To realize that 
life is progressive, and that no sudden tran- 
sitions from the lower to the higher is pos- 
sible, will create an incentive for achieve- 
ment. 



110 THE PHILOSOPHY OP SPIRITUALISM 

But to believe another will pay our debts, 
is to make us feel a warranty for action with 
license. Such teaching of belief is a crime 
against humanity; and has no correlative in 
the postulate of infinite justice. There is no 
other plan in nature evident except an abso- 
lute corrective. There is no vicarious plan 
evident in the kingdoms below man. As na- 
ture always works from cause to effect, so 
does it with humanity on earth; and it is 
logical that such will be true in eternity. 

The proclamations regarding states of 
abode in the eternities, called heaven and 
hell, have been human inventions. Biblical 
authority is vague, and interpretation has 
been for definite purposes of sects founded 
thereon. Theological controversies galore 
have been held to sustain the views of doc- 
trinaires. There should be revelation exact 
with regard to these important conditions of 
our destiny. And there have been revela- 
tions. Jesus evidenced natural conditions of 
life in the spiritual spheres; even spoke of 
many mansions there. 

The general context of the scriptures re- 
fers to the heavens above us as the heaven. 
Nearly all references were to an abode above 
this sky film called heavens. The fall of 
stars was spoken of as a fact; with then no 
knowledge that some of these are larger bod- 



REFORMS OP SPIRITUALISM 111 

ies than our earth, and cannot fall, being 
held in their orbits by the law of gravity the 
same as is true of the earth. Falling meteors 
were supposed to be stars loosened from 
their heavenly places. 

Isaiah spoke of the "One that inhabiteth 
eternity, whose name is Holy," as saying: 
"I dwell in the high and holy place, with 
him also that is of a contrite and humble 
spirit, to revive the spirit of the humble, and 
to revive the heart of the contrite ones." (Is. 
57:15). 

That seems to be a practical labor for the 
Holy One, and indicates that into the eternal 
realm go them who will suffer from con- 
science and be yet filled with heart sorrow. 
That seems to agree with Jesus: "For there 
is nothing covered, that shall not be revealed ; 
and hid that shall not be known." (Matt. 
10:26). This is also the teaching of the 
spirits that communicate with us in these 
latter days. They teach the entire natural- 
ness of the spiritual world, as an evolvement 
of the materialities of this earth and of other 
planetary bodies. 

Henry Drummond conceived similarly: 
"The spiritual world is simply the outermost 
segment, circle or circles of the natural 
world." 



112 THE PHILOSOPHY OP SPIRITUALISM 

The only objection to that statement is 
the reference to the earth as the natural 
world; inferring that the spiritual world is 
supernatural. The latter is not true; for as 
an outer segment or circle, the spiritual 
world partakes of the spiritual output of the 
earth world. Thus are the spiritual mater- 
ialities ever constructed. 

Kant said : "The other world is not another 
place, but another view." 

Paul said: "We shall all be changed, in the 
twinkling of an eye." 

All of these have a direct response in the 
revelation of the spirits, who each and all tell 
of the spiritual life being upon planes of ma- 
terial expression in close contiguity to this 
earth life, or impinging directly. These re- 
sultants being in accord with what in our 
philosophy is termed evolution, then all con- 
ditions of the evolved world or plane of life, 
and of the inhabitant, are equally under the 
law of sequence and development. Thus 
a state of utility and happiness becomes 
heaven by achievement. Heaven is a condi- 
tion of mind and soul poised by capacity, ap- 
plication and achievement. Heaven can be 
obtained on earth as well as in the spiritual 
kingdoms beyond the earth plane. 

As heaven is a condition, so is hell. And 
yet there is a gravitation to locality and an 



REFORMS OF SPIRITUALISM 113 

association with kindred spirits in the realms 
of life beyond the earth. We naturally gravi- 
tate to the local associations adapted to us. 
That is true of earth life to a great extent; 
but perhaps not so positively enforced here 
as there, for we now have opportunities of 
deception, and over there we cannot — for we 
shall be known as we are.i/Thus the hells of 
that life are unfolded; and they cannot be 
escaped. If the Spiritualists have changed 
the view of eternal life, they have not less- 
ened our responsible relation thereto. In- 
deed, the spiritual philosophy increases our 
concept of consequences, and makes us more 
responsible. Theology has said: "Justice de- 
mands the existence of a hell." That is a 
crude human and not a divine concept of jus- 
tice. We cannot escape the fiat of infinite 
justice ; and it is a crude system of ethics that 
proclaims an absolution by any other process 
than a complete undoing of the evils by re- 
storation of the good deprived. These in- 
finite processes are not within the sphere of 
priestly regulation, nor by the sacrifice of an- 
other; for justice demands compensation and 
restoration. Punishment is not a satisfying 
of justice. By what processes shall justice 
be achieved? Conscientious effort through- 
out aeons of struggle, possibly, for the accom- 
plishment of such results. The reaping shall 



114 THE PHILOSOPHY OP SPIRITUALISM 

be the natural sequence of the sowing. Such 
is a view of the spiritual philosophy, which 
gives no license, but comprehends infallible 
law, from which there is no escape. Shall we 
inherit heaven or hell? It is for us to deter- 
mine by our life, and by our works. 

Most all people have had a dread of death 
as a monster of terror. This event in the 
earth life of all has been held to be the "King 
of terrors/' Spiritualism is robbing that 
event of such a character; and leading us to 
comprehend it as of great promise and en- 
larging opportunities. It is in a spiritual 
sense true that "he who lives in sensual pleas- 
ure is dead while he lives." There is no life 
so joyful and real as the life applied spirit- 
ually — and that shall be when in accord with 
the highest concept of moral law continu- 
ously realized by advancing intelligence. 
This will reveal that "Your body is the 
temple of the Holy Ghost which is in you." 
(1 Cor. 6:19). 

They will have no need to fear death who 
shall be free from the lusts of the flesh. It 
was enjoined by Paul, and now by the com- 
municating spirits, to "Let not sin therefore 
reign in your mortal body, that ye should 
obey it in the lusts thereof." (Romans 6:12). 

That is the teaching of Spiritualism of this 
era, recognizing the absolutism of the law of 



REFORMS OP SPIRITUALISM 115 

effect upon the spirit from the body. It be- 
comes, therefore, a positive duty to keep the 
body pure in order to have a pure spirit and 
soul. 

Epictetus wrote as follows: "It would be a 
curse upon ears of corn not to be reaped; and 
we ought to know that it would be a curse 
upon man not to die." The fiat of nature is 
that no life in a higher expression comes 
otherwise than by death. It is the true gate- 
way to life. We live only by dying daily. 

A favorite of Apollo prayed for the best 
gift heaven could bestow upon man. The 
God said: "At the end of seven days it shall 
be granted: in the meantime live happy." At 
the expiration of the stated time the man ex- 
pired. Thus death, when natural, is a happy 
event; but we have a duty to fulfill in the 
flesh, and must do so or suffer the result of 
failure by being chained to earth for the ren- 
dering. The immediate moment of death is 
always peaceful and happy, when not a 
forced occasion. There is really no terror in 
dying naturally — for it is the way of true life. 
Live, endure, labor and trust, is the message 
brought to us from the excarnate side; and 
we had best heed and apply.. Do not seek for 
surcease by suicide, for that is the way to 
greater suffering. 



116 THE PHILOSOPHY OP SPIRITUALISM 

Toil and endure; apply and trust — thus 
will ye achieve your reward. 

The mourners no longer despair; for they 
understand that there are "beckoning hands" 
that shall meet them by and by at the portal. 

Spiritualism is the only system of ethics 
that has robbed the grave of its victory and 
prevented the sting of death. It has been the 
world's greatest benefactor with regard to 
life beyond the grave. 

Vacant chairs and desolate firesides should 
no longer exist. There are no dead! They 
who are left behind, realize the joys of sweet 
communion; and the spirits comforting and 
helping are their greatest blessing. 

Out of the past came superstitions; and 
these yet engulf untold minds with their 
damnable heresies and falsities. Enlighten- 
ment follows in the wake of spirit revela- 
tions. The reforms of Spiritualism have 
banished superstition, myth and dogma. In 
the train of superstition came the depriva- 
tions of human progress; for superstition ac- 
complishes the following results in human 
degradation: — 1. Excessive reverence or fear. 
2. False worship. 3. Belief in the absurd 
without reverence. 4. Idolatry of the un- 
known and mysterious. (Cobbe.) 

If Spiritualism has corrected these and 
other evils of life, then its mission has been 



REFORMS OP SPIRITUALISM 117 

important — and it can be said with confi- 
dence that such has been its labors and 
achievements. 

In state and society its reforms are many 
for the amelioration of human suffering. It 
goes into the cause of errors and defects ; and 
thus prevents as well as heals. In arts, 
science and mechanism, Spiritualism has 
been invaluable for human progress. In civ- 
ilization, its help is for peace and progress. 
Wherever wrong and error abides, there 
Spiritualism goeth with help and healing. 
"Peace on earth" is again sung by angel 
choirs, and we are hearing the refrain, 
and being enthused by its promise. Wars 
shall yet pass away, and the proud achieve- 
ments of peace be the herald of that new day 
when the separation of heaven and earth 
shall pass away. The planes of life of the 
mortal and spirit shall be to us consciously 
conjoined; and the loved from the upper 
spheres shall walk hand in hand with us up 
the spiritual alps of the future to the glories 
of the soul life in eternal states of being. 

The reforms of Spiritualism are all re- 
forms for the good of humanity on earth and 
in spirit. It knows no limitations. 

Realizing infinite possibilities, the true 
spiritual reformer knows that regeneration 
must begin with generation; hence the hered- 



118 THE PHILOSOPHY OP SPIRITUALISM 

itaments of human beings must be upon the 
basis of righteous parenthood. 

Children of the earth have too long been 
heirs of Satan; and now there is dawning the 
new life when all shall be children of God. 
These must be born by divine love; and 
never be accidents of lust. Saviors, mes- 
siahs, prophets and apostles, shall be born to 
redeem the world from error and depravity. 
These shall be overshadowed by the holy 
spirits of truth, love, mercy and justice. 

Out of these divine processes shall come 
the brotherhood and sisterhood of humanity, 
who shall usher in the true altruistic era 
when overruling all shall be the fatherhood 
of God. 

Such a mission is yours, O ye reformers 
who shall build the new Zion. 



THE EVOLUTION OF CONSCIOUS- 
NESS. 

Perhaps it is safe to say that neither 
science nor religion has solved the problem 
as to the beginning of consciousness. And 
it is equally safe to say that many very crude 
ideas exist relative thereto. 

The Biblical account of creation leads us 
to believe that our consciousness is but a 
breath of God; and that breath has made us 
living souls. Our consciousness would 
thereby be the result of a special act of crea- 
tion as a gift from God.v^Myths are usually 
unreconcilable with facts; and this act of 
creation being a myth is not reconcilable 
with any natural revelation. The claim 
that we originated as a direct creation of a 
God, is the result of dogmatic theology, and 
not in reality the revealed fact. Can we 
therefore presume to say that consciousness 
had a beginning? If so, when was that be- 
ginning? It does not do to say at the mo- 
ment of our physical birth from the mother's 
womb, for there are evidences of some form 
of consciousness in the deriving of susten- 



120 THE PHILOSOPHY OF SPIRITUALISM 

tation from the placenta, and perhaps in the 
physical sensations that impel motion dur- 
ing the gestative period. 

Consciousness often conflicts with reason. 
They are not analogous, but are separate 
functional conditions. Consciousness, how- 
ever, can exist without reason; but the latter 
will not be possible without the former. Rea- 
son is an unfoldment of consciousness; 
hence, why not consciousness be an unfold- 
ment from some precedent state? The ques- 
tion is here pertinent: Is not every form and 
force in the entire cosmos an unfoldment of 
some precedent form and force? The critic 
at once asks: "Where and when was the be- 
ginning?" The materialistic mentality is al- 
ways looking for beginnings, as if something 
could ever come from nothing. This has led 
to the tracing of primordial developments, 
and resulted in no absolute beginnings be- 
ing found ; but all the way along an evolution 
of a form from precedent forms. It was not 
the monkey that first approached the posses- 
sion of a similitude to the human brain. Our 
congenitors must be traced further back than 
these crude inhabitants of the forest or jun- 
gle. Brains exist in all animals and in the 
lowest forms of sentient animalculse. An ex- 
pert microscopist once exhibited a glass plate 
such as he used for magnifying purposes 



THE EVOLUTION OF CONSCIOUSNESS 121 

under a lense, and asked what could be dis- 
cerned thereon by the naked eye; and none 
could see any definite object. The Professor 
then magnified the claimed object and there 
appeared some color formation with darker 
lines transversing the same, and he was 
asked what the object was. The reply was a 
declaration that we were observing the brain 
of a familiar insect. There was a brain that 
we could not discern by our normal eye-sight, 
and yet the insect had consciousness and 
some form of reason, knowing how and 
where to seek for food. Was that brain a 
special act of creation with no precedent nor 
subsequent? If absolutely created, then it 
must positively die and leave no resultant of 
its life. If perchance it may be associated in 
some creative act and assist in the produc- 
tion of a hybridized species, has it been an- 
nihilated, although it may die? That result- 
ant would argue a process of evolution, for 
the ushering in of another species is not nec- 
essarily a decimating of the productive ener- 
gies. There may be the loss of some func- 
tions, but others are gained; and these in 
turn mingle with differentiating forms and 
most likely a higher grade of intellectual 
species ensue. By this time we may be able 
to discern the brain of this species without a 
lense. All this is purely physical, some may 



122 THE PHILOSOPHY OF SPIRITUALISM 

say; but who has as yet determined the lim- 
its and the energies of the physical? Are 
there not other functions than those we dis- 
cern as the crass physical? There are the 
evidences very clearly demonstrated, of spir- 
itual or psychic operations in these same 
forms that we do not discern. And these 
may be the most potent in the productiveness 
of the organized form we see is expressing 
consciousness. 

The postulate of a pre-existence, would 
seem more reasonable to be premised in the 
spiritual forces of precedents, and not in the 
immediate conscious existence of the person- 
ality now being observed. 

All suppositions of an antecedent life in 
persona propria, can be logically predicated 
only in a more perfect state of existence. But 
the claim is made that the pre-existent life 
was with God, or in the supernal life of the 
infinite. From thence into this lower life 
of limited energy there would be a descent 
of personality, and in no logical sense an 
ascent. If any postulate appears to be un- 
reasonable, it is that to gain the higher we 
must descend into the lower. The law of 
evolution so completely demonstrated in the 
forms and forces of the visible universe, each 
and all express that the higher and greater 
comes out of and by virtue of the energies 



THE EVOLUTION OF CONSCIOUSNESS 123 

of the lower. From perfection cannot come 
imperfection; but from the latter can come 
the former. To claim that a conscious spirit 
descended into matter, is to claim the un- 
provable. It seems to be entirely logical that 
if there is any consciousness not originating 
in earth-matter, then the same cannot ex- 
press itself through any material form of the 
earth. It must be exclusively related to an- 
other material plane. 

If there were perfect spirit persons created 
in the eternal spheres, it would seem to be 
impossible that they should become incar- 
nate defective humans on the earth. 

And yet, Prof. Tyndall is reported to have 
said: "You cannot satisfy the human under- 
standing in its demand for logical continuity 
between molecular processes and the phen- 
omena of consciousness." 

It would appear that nothing else satis- 
fies the human understanding, for the con- 
verse will be absolute creation, and that is 
to claim the most illogical premise of all, viz. : 
Something comes from nothing. If that is im- 
possible, then the "logical continuity be- 
tween molecular processes and the phenom- 
ena of consciousness" is established. That 
there are grades of consciousness is well es- 
tablished. Consciousness assumes a great 
variety of phases. It has not just one stated 



124 THE PHILOSOPHY OP SPIRITUALISM 

expression; but varies in many degrees of 
manifestation from an apparent sensitiveness 
of the plant to touch, unto the sense or fac- 
ulty of reason in the human. The animal 
consciousness functions differently than the 
human. Thus an intermediary exists be- 
tween the sensitive plant and the reasoning 
human. 

Prof. Darwin said: "It may be freely ad- 
mitted that no animal is self-conscious, if by 
this term it is implied, that he reflects on 
such points, as whence he comes or whither 
he will go, or what is life and death and so 
forth. " This clearly determines grades in 
consciousness. Dr. J. M. Peebles said: "The 
life, the consciousness of the universe is God; 
the consciousness of man is the spirit." 

This statement is theoretical and not axio- 
matic. The term, God, expresses the un- 
known. When a dogma defines God, then 
there is comprehension; but must be proved-. 
To be axiomatic, the same must be self evi- 
dent. No dogma so far has been axiomatic. 
To say that "the consciousness of the uni- 
verse is God," is to utter a dogma, an ipse 
dixit. That the universe is conscious is un- 
provable; but that all forms and forces of the 
universe are unfolding in the direction of 
consciousness is quite evident. That this 
proclaimed consciousness is God, and that 



THE EVOLUTION OP CONSCIOUSNESS 125 

the consciousness of man is spirit, are axio- 
matic truths, is to affirm that every scienti- 
fic proof of an inhering- law of development 
is not only a false premise, but is founded 
upon deceptive facts. Shall we lay aside re- 
vealed evidences and accept unprovable 
theories? A Theologian may possibly, but a 
scientist cannot. Nor can a true logician. 
Hudson Tuttle said: "All visible effects are 
produced by invisible causes." That seems to 
be self evident. What are these causations? 
We name them "Soul." Thus soul and not 
spirit becomes understood as being the 
primal source of consciousness. Soul is the 
universal principle of all life expressed in 
either form or force; and spirit becomes their 
embodiment. All matter is spirit in expres- 
sion — hence consciousness is not a spirit en- 
tity, but a spiritual function of matter. As 
all evolved functions are the result of prim- 
ordial development, so consciousness is. It 
is not a gift, but is a development. Pain 
would not occur, no matter how much one 
might injure the parts of the human anat- 
omy, if there were not a brain to give con- 
sciousness of the physical contact. Hence, 
the brain is the seat of consciousness. And 
only a portion of man's spirit is in the brain; 
for all portions have their spirit energy. 
Science having well proved that all forces of 



126 THE PHILOSOPHY OP SPIRITUALISM 

nature operate from within outward, the 
predicate of spirit seems to be well estab- 
lished. Indeed, spirit is realized as the ab- 
solute material. It is now commonly under- 
stood that we do not in any way sense mat- 
ter visible except by its properties and at- 
mosphere. It is these that affect our sense 
faculties. Matter is thus made apparent to 
our consciousness. Matter cannot sense 
matter; but potentialities of matter do cog- 
nize other potentialities of what we call the 
visible. Of course an astronomical instru- 
ment cannot know anything of conscious- 
ness; but that instrument is affected by any 
conscious operator upon it, and its molecular 
structure responds thereto. 

Spirit makes some response to spirit; 
and thus, perhaps, there is a predicate for 
the beginning of consciousness. We must 
go beyond effects to find causes. It is truly 
axiomatic that "Directive purpose of the uni- 
verse is related only to cause and effect." 
Thus we can begin to see how causations 
produce natural effects, and all supernatural 
processes become an obsolete philosophy. 
Indeed, the supernatural does not exist. 
Neither matter, nor force, per se, generates 
conscious life; but, the spirit energy result- 
ant from soul in all precedents infuses an 
eternal potentiality, that must ever innocu- 



THE EVOLUTION OF CONSCIOUSNESS 127 

late succedents whether direct or indirect, in 
similar or dissimilar amalgamations. Law 
acts as absolutely in the production of a hy- 
brid as in a direct species. Force may be 
blind, but there is infinite law back of it. 
Something never comes from nothing; nor 
can nothingness result from any organized 
something. It is not pertinent to state that 
earthquakes do not reason, nor gravity think. 
These are but forces obedient to law, as is 
consciousness the resultant of causation. 
They are expressions of precedents. But, all 
forces possess some generative power, and 
produce some form of expression upon a 
higher plane of activity. A spirit infusion 
has been made. It is not only visible mat- 
ter but invisible matter; and the latter 
is the most potent. Human material 
beings constituted of only visible mat- 
ter and force do not exist; hence, it 
is not their physical functions only that 
create — indeed, there is no creation; but, it 
is their individualism as soul organized in 
expression that causes the infusion of a force 
that evolves another conscious entity as a 
further expression of their own conscious 
potentiality. They do assist the conscious 
being into organization by what we call birth. 
It is not creation; but is evolution. Soul 
being immortal, there are in its potential- 



128 THE PHILOSOPHY OF SPIRITUALISM 

ities immortal possibilities. No postulate of 
the fulfillment of soul-power can be made 
self evident, no more than be evidenced of 
divinity. Soul and divinity seem to be in- 
ter-related. 

A pre-existence does not necessarily pre- 
suppose consciousness; hence the faculty of 
memory has no logical bearing upon the 
premise. But, the evident force of reproduc- 
tion, the indestructibility of matter, the hy- 
bridization of forms, the accretion of brain, 
the evident universality of soul, the inherent 
spirit potencies, all show that law rules, and 
not chance; that what we realize as God, is 
the eternal force that is at once creative and 
procreative. Out of primordial matter comes 
conscious organization, and not as the fiat 
of a God who sends the perfect into the im- 
perfect, but unfolds the perfect from the im- 
perfect. We do not go back to paradise, but 
are incessantly going toward it; and possibly 
never will absolutely reach it. 

The progressive march of every form and 
force is toward God, and yet is polarized in 
the infinite. The actual is not brought forth, 
but ever is; it is only another expression of 
the actual that we cognize. Pre-existent 
and the subsequent as well, are each depen- 
dent upon involution as well as evolution. 
One is from within, and the other from with- 



THE EVOLUTION OF CONSCIOUSNESS 129 

out. Both are processes of development. 
Possibly they are inter-dependent. Whether 
we estimate the moneron or a man, the law 
of organization of consciousness, and of im- 
mortality also of reproduction, are found to 
inhere in the organized capacity of each; but 
each expressing eternal possibilities. The 
moneron, as well as the human child, is the 
repository of infinite possibilities. The di- 
vine man is no more divine than is the divine 
moneron, or the unconscious rock. Once in 
existence, always in existence, applies to the 
rock, moneron or man; and not only to the 
latter. There is no such condition as go- 
ing out of existence; all is ever coming into 
higher existence. Out of existence carries 
no supposition of getting into existence. The 
attributes of all forms conscious or uncon- 
scious, express the law of their being, and 
essentially have some relation to what we 
call conscious, righteous and divine. Not 
alone upon the human plane of expression, 
but upon their own — and yet possibly predi- 
cating the human and even the angelic or 
heavenly. 

The grades and modes of consciousness 
are in accord to environment and heredity; 
and in no sense to only an infinite fiat in their 
individual cases. The infinite is eternal, and 
not at all dependent upon a present fiat. The 



130 THE PHILOSOPHY OF SPIRITUALISM 

fiat is eternal in the past, present and future. 
There is no chance in the eternal causation; 
poor humans and unreasoning monerons 
may take chances with the law or fiat of 
nature — but the principles and laws of cause 
and effect never change. The organization 
of spirit forms is always consonant with the 
organization of physical ones. It is an error 
to suppose that spirit exists as an independ- 
ent entity. The word ''spirit" is used to ex- 
press a form higher in development than the 
one we are now employing. It is not alone 
primal matter, but evolved expression there- 
of. And yet, the spirit is always considered to 
be the internal force of the physical. In that 
view of spirit we have the postulate of its en- 
ergy and composition; for it is the building 
power for continuity. The crass physical dies, 
but the spiritual entity lives on. That solves 
how we can live on, for the spiritual part of 
matter is indissoluble and indestructible. 
That is the energy that cannot be annihi- 
lated, and is always eliminated by chemical 
processes in the laboratory. That is the en- 
ergy derived from precedent forms. And as 
every reincarnation in that manner occurs, 
so an evolved form ensues. Thus matter is 
arising into an expression of consciousness 
by the final evolvement of brain energy. Thus 
consciousness is a resultant, and not a primal 



THE EVOLUTION OF CONSCIOUSNESS 131 

power. To talk of precedent memory as a 
possibility, if there were previous personal 
environments, is to premise that the spirit 
person came from perfection into imperfec- 
tion. The fact that infantile memory is 
blotted out, is so because memory faculty 
was not yet developed. The organ of mem- 
ory is a development. How, then, could you 
remember your baby thoughts, cries and 
hairs? Such a question is silly. That being 
so, how much more silly it is to presume that 
experiences of previous incarnations could 
be remembered. 

Previous personal conscious incarnations 
should be remembered, if they occurred; but 
if the forms of expression were only arising 
toward consciousness, then memory would 
not be as possible as in the human baby life, 
which we find no reason to presume. The 
claims for a pre-memory, is evidently based 
upon psychical states of being, which furnish 
another view of consciousness, and must oc- 
cupy our attention in order to settle this con- 
flict of understanding of conscious opera- 
tions and development. Upon psychic 
planes we obtain conscious views that are 
super-normal; and that is a positive proof of 
evolving consciousness. Howe'er we view 
this question, the sequences lead us to the 
conclusions that all processes of mind and 



132 THE PHILOSOPHY OF SPIRITUALISM 

matter are under laws of development; and 
these are all predicated on what is called ma- 
terial accretion, and polarized in infinite 
causation, which operate from natural apri- 
ori to equally natural aposteriori. 

All philosophies of life must be confined to 
cause and effect, as expressed in the physi- 
cal kingdom, and in no case can be reason- 
ably based upon unprovable theories. The 
divine and natural will be found only within 
the cosmic processes, and never outside of 
physical demonstration. Psychic demonstra- 
tion being only another expression of physi- 
cal operation. 



PHENOMENA OF PSYCHIC CON- 
SCIOUSNESS. 

It is presumed that psychic states of being 
are well established as existing. Psychic 
functions as a superior counterpart of physi- 
cal functions, and directly related thereto, 
are proclaimed by the philosophy of Spirit- 
ualism. This being so, then it is logical to 
claim that consciousness has a plane of op- 
eration in modes of higher expression than 
is called the normal physical process. 

That our psychic functions can have ex- 
pression through our physical is subject only 
to demonstration, for theory cannot solve 
that. Being a fulfillment of the claim that 
psychic forces inhere with the physical ones, 
the psychic phenomena has been invaluable 
to both ethics and science. With the claim 
that if psychic operations occur as a result- 
ant of any one physical premise, then it is 
presumed that this must occur as the affin- 
ity of each faculty or function of the physical. 
Thus, it is entirely reasonable to claim that 
the conscious functions have a spiritual coun- 
terpart or unfoldment. 



134 THE PHILOSOPHY OP SPIRITUALISM 

If purely physical phenomena of a psychic 
quality or basis, occurs, then why not mental 
and spiritual phenomena? There would be 
no other apparent conclusion deducible from 
the premise. Hence, it is claimed that con- 
sciousness operates upon psychic planes, 
and is entirely natural to this plane of 
physical life, as the same will be to the ex- 
carnate spirit life. With these presumptions 
we are ready to examine or seek for phenom- 
ena of consciousness. If we find the same oc- 
curs, then the presumption becomes a dem- 
onstrated fact. 

And that fact will be a proof of undying 
mentality. 

If the psychical evolvement of the mental 
part of human beings occur, then the physi- 
cal parts must in entirety do the same. Thus, 
the phenomena of psychic consciousness be- 
comes an invaluable field of exploration. 

There is a variety of manifestations occur- 
ring that have a relation to conscious opera- 
tion, but some express another intelligence 
than that of the visible operator. The ques- 
tion of an invisible operator may be unsolved 
to some, but is assuredly not so to all. There 
are unconscious speakers, who expound pro- 
found abstruse and scientific ethics far be- 
yond their normal capacity. This is called 
the trance method of mental display. Who 



PHENOMENA OP PSYCHIC CONSCIOUSNESS 135 

is it that speaks? The spokesman visible is 
the entranced person; and no other physical 
person is in view, nor known to be operating. 
Who is the real spokesman? The 
claim that a spirit person is speaking, re- 
mains unproved to the contrary. The evi- 
dence of superior intelligence surely augurs 
that a spirit mind is in control of the mortal 
mind. And such identity often is demon- 
strated by statements of incidents and 
knowledge only within the sphere of acquisi- 
tion of the claimed spirit person. This shows 
that the mental functions are under the hyp- 
notic control of the spirit person, just by the 
same process that a hypnotist in the flesh 
controls the mental functions of another hu- 
man person. 

The process under conditions that pre- 
clude any human collusion, goes to prove 
that a discarnate person, as claimed, is speak- 
ing. Facts are positive proofs of a phenom- 
enon. Other facts may or may not disprove 
the claim. Some subjective or subliminal 
processes might be worthy of investigation; 
but, a mere theory of the same lacks evi- 
dence. Facts are said to be stubborn things. 

The trance speaking evidences that the 
human mentality is used whilst the personal 
consciousness is set aside. This is not, there- 
fore, a conscious operation of the visible 



136 THE PHILOSOPHY OP SPIRITUALISM 

speaker. But, the human faculties are used, 
and are necessary to such a demonstration. 
The vocal organs are under control of the 
spirit person, as are the mental functions. 
This phase of manifestation could not oc- 
cur by operating upon an unconscious form 
of the material realm; for a stream cannot 
rise higher than its source. Thus there 
must be innately the possibilities of intelli- 
gence displayed in order to have the produc- 
tion by even a superior operator. 

This, then, becomes one of the most inter- 
esting and valuable demonstrations of men- 
tal exercise pertaining to consciousness. 

From it has come most positive proof of 
spirit existence; and, too, of the fact of the 
personal existence after death of all human 
persons. 

This phenomenon is to be witnessed in a 
great multitude of instances, and not only 
in isolated cases. It is widespread amongst 
all classes of persons, and is hence an attri- 
bute of human mental power irrespective of 
class or caste, knowledge or ignorance. This 
proves that it is not subject to personal will, 
nor any acquired capacity by training. It is 
evident that a psychic faculty is thereby 
demonstrated, and the psychic consciousness 
is attuned by some peculiar physical capa- 
city. 



PHENOMENA OP PSYCHIC CONSCIOUSNESS 137 

But, there are conscious operations beyond 
what is called the normal functions. That 
there is a projection of a conscious self to 
/ great distances is well evidenced. The per- 
sons projected may be in slumber or in deep 
thought at the time. They go to a distance, 
are conscious of going, see, and are seen. 
The body physical lies at its abiding place, 
but there is a body visible at the distance. 

This is a remarkable phenomenon. And 
yet, if reasoned upon it is found to be per- 
fectly in accord with natural law. It is not 
self-induced, but usually enforced. Admit- 
ting that there is a spirit body within this 
physical one, we have but a step to take in 
order to understand that such body has been 
projected. But, how? Not by conscious 
will, for the person does not understand the 
process, and possibly could not perform the 
operation if he did understand. 

The spirit projected from the physical is^ 
always under the care of an excarnate spirit, 
and there is an evident force of some kind 
that links the person back to the physical 
body, which if positively separated would 
make the return impossible. The latter sep- 
aration is made at what we call death. The 
projection of the conscious spirit has a simi- 
larity to visions and journeys in the dream 
state, and open the latter to a supposition 



138 THE PHILOSOPHY OP SPIRITUALISM 

that dreams may often be under the opera- 
tion of excarnate spirits. The phenomenon 
of dreaming is not fully understood, and may 
open a way to further investigate the spirit- 
ual functions, instead of only relating such 
phenomena to aberrated mental operations. 
The sequence follows that our spirit-selves 
are not necessarily asleep when the physical 
is. Thus another form of consciousness is 
open to investigation, with promise of the 
most important results to science, philosophy 
and religion. If the spirit can be operative 
upon this physical plane, much of mystery is 
solved with regard to such functioning upon 
excarnate spirit planes. 

This is vastly opening the way to an un- 
derstanding that consciousness is only at the 
beginning, and in no sense at the apex of its 
powers. 

Somnambulism is another operation of 
consciousness, which shuts out the physical 
normal operation. The Somnambulist has 
no self-consciousness, but has positive capa- 
city to care for himself; and often superior 
power to his normal. 

A great variety of incidents are on record 
where it is said unconscious cerebration 
has caused wonderful evidences of action. 

The master builder of Paris of some years 
ago, was said to be normally unable to climb 



PHENOMENA OF PSYCHIC CONSCIOUSNESS 139 

about his structures; but, some power would 
come over him and he would unconsciously 
go rapidly in the most perilous manner over 
the construction. It was a matter of mys- 
tery to all, himself included. That was a 
phenomenon akin to Somnambulism. Is 
there any better solution than the well- 
known demonstration of mediumship? Our 
spirit force embraces a higher quality than 
the normal physical operation; hence, when 
used by the hypnotic influence of an excar- 
nate spirit, we have the evident double con- 
sciousness. There is no apparent better so- 
lution as yet discovered. That does not des- 
troy our consciousness, nor does it necessar- 
ily cure our defects, except as it may tem- 
porarily operate. But, it does show that 
there are greater possibilities within our or- 
ganism; for, a musical instrument has within 
it the possibility of greater harmony when 
evoked by a master performer. We as in- 
struments are thus played upon by a better 
master of our powers than we are ourselves. 
The psychic power is thus further demon- 
strated to be a natural, and yet dormant con- 
dition of our being. 

Shakespeare records a marvelous state of 
conscience in Macbeth and wife. That evi- 
denced a super-normal consciousness. Thus 
conscience is inter-related to consciousness. 



140 THE PHILOSOPHY OP SPIRITUALISM 

This pair were brutal and murderous, as a 
result of inordinate ambition. 

Macbeth displayed the clear result of an 
awakened conscience; but Lady Macbeth en- 
acted the scene of murder to some extent in 
a somnambulistic condition. The murderer 
is usually disturbed in dreams. Mental aber- 
ration results, and all peace of mind is gone. 
What causes that condition, if the spirit 
person is not awakened and becomes opera- 
tive? If that is true, then the normal con- 
sciousness of human beings will be morally 
unfolded by the cultivation of the spirit con- 
sciousness. Can that be done? Assuredly 
these phenomenal evidences demonstrate 
this is a practical possibility. 

What causes human persons to have an 
impulse to duplicate terrible events in the 
lives of others? They hear of people going 
over the falls of Niagara to their death; and 
when on the scene, will meditate thereon un- 
til they too feel an impulse to cast them- 
selves over the brink, as they get the hyp- 
notic influence of the rushing waters. 

It is commonly said that a murder or sui- 
cide usually is the precurser of others. The 
murder spirit is as readily impressed by its 
details, unto some minds, as is the recital of 
an event of beauty and joy to others. We are 
mentally and spiritually susceptible. The do- 



PHENOMENA OF PSYCHIC CONSCIOUSNESS 141 

ing of evil is equally with doing good deeds, 
a spirit functioning. This concept leads to 
,/the necessity for proper example to be given 
to the rising generation, and as well should 
the best opportunities be given to adults. The 
panoply of war breeds the martial spirit in 
human beings; and the blessings of peace 
find early response in the multitudes. The 
generations of men respond intuitively to the 
conditions of civilization. The necessity of 
high standards are thus made evident. It is 
not sufficient to preach peace on earth, and 
good-will amongst men; for the great neces- 
sity is to make such a realization. Deeds are 
more necessary than creeds. 

The influence of example is an absolute 
necessity. The doing of the horrible, such 
as are recorded, must be understood; and the 
faculty of consciousness be influenced by 
good and joyous examples of life displayed 
by others. Such will become the true Chris- 
tian method of developing the new com- 
mandment of Jesus: "Love ye one another." 
A God of love and not of hate must be 
preached and demonstrated for the salvation 
of mankind. The teaching of a Devil seek- 
ing always to lure us to damnation, has 
planted the seed of despair and influenced 
humans to evil acts. Omnipotence creates 
perfection, or, at least gives the power of 



142 THE PHILOSOPHY OF SPIRITUALISM 

perfecting, and does not put snares in the 
way just to tempt. Absolute law reigns! 
"Like attracts like." "Whatsoever a man 
soweth, that shall he also reap." These are 
absolute truisms. The evolution of superior 
consciousness will save us from all hells and 
devils. The divine in humanity can be de- 
veloped, because such is our higher state of 
being, lying dormant awaiting the quicken- 
ing spirit. And this can be applied to the 
physical needs first, as well as to the spiritual 
functioning. Indeed, the spiritual is inevit- 
ably dependent upon the physical. There 
could not be a spirit body or faculties thereof 
unless there had been preceding physical ex- 
pressions to unfold from. 

The following incident that shows the 
wonderful power of mind (or spirit) over 
matter, tells us that in the spiritual function- 
ing there is the healing power over all physi- 
cal defects; hence in the excarnate state of 
being, all these physical ills will depart. 

"There is a man of thirty, with both legs 
paralyzed, who has been an invalid for years. 
In the middle of the night he rises slowly 
from his bed, takes his pillow and hugs it 
close, walks out of the room, through a court- 
yard and climbs to the top of the house. His 
friends have difficulty in reaching him, and 
must take great care in wakening him, for 



PHENOMENA OF PSYCHIC CONSCIOUSNESS 143 

the moment he awakes his legs become para- 
lyzed again. When awakened he does not 
understand how he has reached the house- 
top and why he, a man sick with the palsy, 
should have been carried there/' — (Press 
Clipping.) 

This is an incident of power of the excar- 
nate spirit person over the spirit functions 
of the physical person, and demonstrates the 
superiority of our spirit faculties. There must 
be an operator to quicken these functionings, 
so long as the person is in the earth body, and 
that operator is well proved to be an excar- 
nate person. We have no power of self-hyp- 
nosis that will increase our normal powers; 
but, the spirit operator as the hypnotist, has 
such power. In this we find the possibility 
of a healing of human ills that has heretofore 
been almost entirely overlooked. Thus the 
future is bright with a promise of great good 
for earth dwellers. Into these inter-relations 
of consciousness is the study of psychic 
forces leading us. In these states of being 
we find the prospect of salvation not only 
spiritually, hereafter, but mentally and phys- 
ically here. The psychic must be understood 
in order to realize the full power of the phys- 
ical. 

Under the ministrations of the spirit will 
come forth a perfecting humanity; but under 



144 THE PHILOSOPHY OF SPIRITUALISM 

dominion of the crude physical will be per- 
petuated a defiled and debauched race of 
mankind. 

The hope of the world rests upon a clear 
understanding of psychic law, and the appli- 
cation of such power for the evolution of psy- 
chic consciousness. 



INSPIRATION— HOW PRODUCED; 
ITS EFFECTS. 

This is an old theme; and many theolo- 
gians have thought they solved all doubts 
relative thereto.*/ The Pagans had their in- 
spired speakers and writers anterior to the 
Christian dispensation; and perhaps such 
persons existed before the Israelites had pro- 
phets and law-givers. Indeed, primal man 
must have had some form of mental ecstasy, 
which is a characteristic of what is called in- 
spiration. Can we say that some superior 
consciousness occasionally is manifest in ani- 
mals that are not supposed to reason? Our 
observation has likely led each to such a con- 
clusion. Mayhap you call it a display of in- 
stinct. Who can absolutely separate instinct 
from reason, so that no connection exists? 
Will you say there is a psychological condi- 
tion existing? Well, that psychological con- 
dition is the important one for solution in ac- 
counting for what is called abnormal men- 
tal action and the display of inspiration. 
What causes that stated condition? 



146 THE PHILOSOPHY OF SPIRITUALISM 

It is said by writers on inspiration, that the 
Pagans held that manifestation of superior 
intelligence to be a psychological process. 
But, these writers have not explained psy- 
chology; and only use the term to indicate 
a material process instead of a claimed divine 
action. The student might try to solve the 
possibility of divine action being separate 
from material processes. If he can, then he 
will solve a great problem for the theologian; 
and he will confute every naturalist who has 
ever predicated the reign of natural law, and 
disprove the immanence of God. Everything 
that has a claim for divinity, must also have 
a claim upon naturalism. "There is nothing 
outside of nature," is a safe proposition; but 
is not a theological doctrine. The Pagan, 
Jew and Christian, have each claimed a di- 
vine process separate from the natural, and 
superior thereto. Either one God, or many, 
have ruled the universe, according to the his- 
tory of human belief. Both awe and reason 
have been used to warrant such a belief. But, 
well substantiated facts are wanted to thor- 
oughly support such. Revelation of God is 
supposed to have occurred ; but the proofs are 
not positive. The opinions of men, even 
though they were priests, prophets or apos- 
tles, do not settle the question as would 
scientific proof. 



INSPIRATION — HOW PRODUCED ; ITS EFFECTS 147 

To claim an inspiration, the source of 
which was not understood, is not a solution 
of the action of a personal God. The afflatus 
that the Jews and Christians experienced, 
was held to be the immediate effect of the 
presence of God, according to the Jews; or 
of the Holy Spirit claimed by the early Chris- 
tians. Without suc^h a claim, the prophetic, 
messianic and apostolic teaching would lose 
all merit as being specifically of a divine 
character. All church fathers, whether Jew 
or Christian, were compelled to bolster their 
claims by miracles, or by the presumed rev- 
elation of God. The scriptures would not 
^4iave survived mediaeval history, without the 
claim for inspiration. All sorts of cunning 
presumptions have been formulated in order 
to support this doctrine. But the Bible it- 
self makes no claim for its contents being 
solely the inspired word of God. 

Indeed, the Bible, as such, was compiled by 
priests. The various writers are, evidently, 
mostly presumed instead of authenticated. 
There are two passages of scripture that em- 
ploy the word "inspiration," according to the 
concordance before me; and that is the Ox- 
ford edition of King James version. 

The word "inspired" is not recorded. The 
first quotation is as follows: "But there is a 
spirit in man; and the inspiration of the Al- 



148 THE PHILOSOPHY OF SPIRITUALISM 

mighty giveth them understanding." (Job 
32:8). 

This is all-inclusive, hence must mean that 
all human persons have the inspiration of the 
Almighty. And by that inspiration we gain 
understanding — and not simply obtain His 
revealed will; the latter being the opinion of 
some of the church fathers. It is now said 
that theology distinguishes between revela- 
tion, inspiration, and the canon of scripture. 
Some parts of the Bible, therefore, represent 
inspiration, direct from God, and other parts 
a human mental or psychological afflatus. 
The ancient Jews held a theory of three va- 
rieties of inspiration, as they similarly di- 
vided the scriptures, as follows: First, the 
law; second, the prophetic writings, and 
third, the writings of eminence, called 
Hagiographa. This idea was later stated by 
Thomas Aquinas as inspiration direct and in- 
direct. This took another form with early 
Christians: "The scriptures contained infal- 
lible truth divinely inspired; and the believ- 
ers were inspired to infallibly interpret the 
same." Thus a religious hierarchy became 
possible, and the virtues of true and implicit 
believers became enlarged. In such manner 
has the idea of inspiration been made to serve 
priestly or dogmatic purposes. And in such 
manner has the Bible been entailed as the 



INSPIRATION — HOW PRODUCED; ITS EFFECTS 149 

word of God, and made the fetich of many 
human races throughout many centuries. 

The New Testament records: "All scrip- 
ture is given by inspiration of God, and is 
profitable for doctrine, for reproof, for cor- 
rection, for instruction in righteousness. " 
(2 Timothy 3:16). 

Who shall say that meant all of the Bible 
was given by inspiration? 

Was the Bible then compiled as a book? 
All know it was not. The above statement 
was made by the apostle Paul, A. D. 66. He 
was then making the New Testament record 
of his ministry; and the life of Jesus had not 
been written. There was then no such book 
as the Bible. 

What did Paul mean by the word "scrip- 
ture"? The derivation is from the Latin 
"scriptura," meaning "to write." The prim- 
ary meaning, then, is "a writing." All writ- 
ings were scripture, then, and were inspired. 
Or, at least, possibly, Paul would hold the 
Christian writings. All of this was in order 
"that the man of God may be perfect, thor- 
oughly furnished unto all good works." (2 
Timothy 3:17). 

If that was possible then, why may not the 
power of inspiration so endow the recipient 
today? Thus shall some of its good effects 
be realized. 



150 THE PHILOSOPHY OF SPIRITUALISM 

Who shall say that inspiration has 
ceased? What warrant is there to entertain 
such a supposition? It is only a dogma of 
the priests for human subjection to their will. 
God is unchangeable; hence, if He could in- 
spire the writers in ancient times, so can He 
today. There is no reason or logic, or war- 
rant of any kind in the statement that in- 
spiration has ceased — for surely humanity is 
sadly lacking in knowledge of God's law and 
will. 

The enlightened people of today should be 
more capable of receiving inspiration now 
than when mankind were ignorant of cosmic 
law and even the simple principles of life. 
The fact seems to be patent that the people 
of that age supposed everyone who had in- 
telligence, were inspired of God. 

The ability to write learned essays, and to 
formulate moral precepts, was evidence of 
divine help, in the opinion of the multitude. 
Thus the statement of Paul that all scrip- 
ture is given by inspiration of God, was re- 
ceived with perfect credence. 

The claim that inspiration is given to hu- 
manity today, finds very little belief amongst 
the Christians; the very people who should 
be filled with belief. There are prophets to- 
day far superior to those of the early centur- 
ies. Paul said: "God, who at sundry times 



INSPIRATION — HOW PRODUCED; ITS EFFECTS 151 

and in divers manners spake in time past 
unto the fathers by the prophets hath in 
these last days spoken unto us by his son." 
(Hebrews 1:1-2). 

No theologian doubts that the power of 
inspiration fell upon Jesus. 

And none will doubt that the apostles of 
Jesus possessed that power. 

Hence, inspiration did not cease with the 
prophets. 

Peter said: "Holy men of God spake as 
they were moved by the Holy Ghost." (2 
Peter 1:21). Peter, as an apostle, should 
have been competent to testify on this mat- 
ter. He gives the power to the Holy Ghost; 
and that is held to be the third person of the 
Godhead. The Holy Ghost is the "pneuma- 
tica hagion," the good spirit. Ministering 
spirits must be good spirits. And, myriads of 
good spirits are now ministering unto the 
people. Paul said: "Are they not all minis- 
tering spirits, sent forth to minister for them 
who shall be heirs of salvation ?"( Hebrews 
1:14). 

This is plain that all who desire to be heirs 
of salvation should accept the ministry of 
spirits. And as they are the Holy Ghost, 
then from them we must expect to obtain in- 
spiration. And in receiving such, we are be- 
ing given inspiration of God. 



152 THE PHILOSOPHY OF SPIRITUALISM 

This brings us to the conclusion of how 
inspiration is produced, and what are its ef- 
fects. There is no doubt to millions of people 
that today there is the ministry of spirits, and 
direct communion with them. 

What has been proved to these millions 
may be proved to all. It will not do to say: 
"It is impossible." The testimony far ex- 
ceeds any that has come out of the past. Pro- 
phets and apostles are abroad in the land; 
and God's power is wonderfully manifest 
unto the people. 

The Holy Ghost is speaking not only 
through holy men of the present, but more 
especially to divinely consecrated women. 
These finer vessels for such power are dem- 
onstrating that if humanity desires to have 
inspiration of God, they must live nearer 
unto a true relation to divine law. 

Is inspiration a psychological process? 
Well, let it be so admitted. 

Many correct opinions were entertained 
by the Pagans. Perhaps if we had prehis- 
toric literature we would learn many truths 
not now known. (Was there design in the 
destruction of the Alexandrian library?) 

What is the nature of psychology? Is it 
only a mental process? 

The word, itself, indicates that soul has 
something to do with it. The Greek word, 



INSPIRATION — HOW PRODUCED; ITS EFFECTS 153 

"psyche," means soul. That is the root of all 
psychic words. Psycho-logic seems to ex- 
plain itself. Logic of the soul. Psychology 
is, then, the philosophy of the soul. A psych- 
ological process is an operation of the soul. 
Thus inspiration becomes a soul process. 
From our souls and not from subjective 
minds must come our inspirations. We can- 
not prove any sub nor superior mind except 
by proving soul as the active energy. If there 
is an ecstacy, afflatus, illumination or su- 
periority in the act of inspiration, then it 
cannot be only mental when hypnosis is 
claimed to superinduce by setting mental 
action aside. Another mentality may be the 
operator; but the action is upon the soul 
functions of the recipient, and the operator 
expresses his will and reports his information 
often far superior to that of the recipient. 
Plato and Philo, ancient philosophers, are 
reported to have witnessed "that the degree 
of inspiration is greater in proportion to the 
unconsciousness, or at least to the passivity 
of the man inspired." 

The degrees of inspiration seem to depend 
on the setting aside of self, as much as pos- 
sible. But, the modern witnesses have ob- 
served that when unconsciousness ensues, 
the recipient has been taken possession of by 
another intelligence. This is now called the 



154 THE PHILOSOPHY OF SPIRITUALISM 

phenomena of the trance; and has super- 
seded that of inspiration in unconsciousness. 
Clearly, then, the phenomena of inspira- 
tion is the operation of a discarnate intelli- 
gence upon the incarnate faculties of another 
person. The operator must be what is 
known as a spirit, the only discarnate intelli- 
gence we have had any evidence of being 
in existence. The recipient is conscious; but 
there is an afflatus mentally without any 
mental strain or seeming action. This is an- 
other evidence that it is our soul-forces that 
are being used more than are the mental 
powers. Thus the process is psychological. 
The Pagans seem to have been nearer cor- 
rect than were the church fathers. Is the 
question of "How is inspiration produced" 
satisfactorily solved? At least, perhaps we 
have the right to claim that spirits of once 
mortal people are the inspirers, and have 
been throughout the ages, instead of a per- 
sonal God. This being so, a new light is 
thrown upon the value of what is called sa- 
cred scriptures. One of the effects will be to 
produce continuous scriptures. These will 
continue to reveal the laws of God, because 
they will tell the truths of life in the realms 
beyond the gateway that death opens for 
each and all. This great result will be the 
greatest boon to the people of earth that ever 



INSPIRATION — HOW PRODUCED ; ITS EFFECTS 155 

came from prophet or sage. The effect will 
continue for the enlightenment and purifica- 
tion of the races of humanityuntil the lawsof 
God and nature shall be revealed, banishing 
dogma and superstition, developing the 
Christ of every human consciousness and 
ushering in the kingdom of heaven on earth. 
The evolution of soul-power is the great 
need; and by that we shall prove the resur- 
rection and destroy untold miseries that 
doubt and despair and ignorance have en- 
tailed upon the blind followers of blind faith. 
It is knowledge we must have. 

May good spirits continue to minister unto 
us for our salvation! 



IS SIN REAL, COMPARATIVE, OR 
IMAGINARY? 

Doctrines regarding sin and its conse- 
quence have agitated the people of earth, 
more, perhaps, than has any other ethical 
proposition propounded by philosopher, 
scientist or theologian. It has been made an 
eternal quality from which there is no escape 
except by the process of the claimed vicari- 
ous atonement. /According to church doc- 
trines humanity are inheritors of a sinful na- 
ture, just because the proclaimed first man, 
Adam, transgressed commands given him. 

The Adamic sin was in partaking of the 
tree of knowledge; hence it is presumed that 
God desired the human race to be ignorant, 
or perhaps, not to exist at all. For, the 
transgression was in the sex comprehension 
that led to propagation. Without that 
knowledge, and hence with no procreation 
of the Adamic species, we would not have 
been portions of an earthly race of beings. 
And thus, if the theorists who claim pre-ex- 
istence in the infinite kingdoms, are correct, 
then God has manifested very little of infinite 



IS SIN REAL, COMPARATIVE, OR IMAGINARY? 157 

justice in sending all of us to be incarnate 
in a temporary existence in the flesh as de- 
filed souls that are so only per his fiat. 

The consideration of sin is usually from a 
theological view of presumed revelations 
from God, and deductions of Scriptural 
statements relating thereto. These are 
greatly dogmatic and assumptive. Clear 
demonstrations of proof are not forthcom- 
ing; and the acceptance of the proclaimed 
doctrines have been through fear, which has 
been created by vivid portraiture of horrible 
results in the abode of discarnate souls. And 
all that by the fiat of a God preached as 
being our Heavenly Father. Is such a doc- 
trine reconcilable with the consideration of 
right and wrong as infinite justice? Such 
consideration of infinite justice has led many 
conscience-stricken bigots to utter in their 
prayers: "Oh God, if I had my just deserts, 
I would now be amongst the damned!" Is 
that not a clear case of hypocrisy? It seems 
so to a thinking mind; for these same self 
accusers have professed to be absolved from 
sin by a supernatural process. The question 
at once arises with regard to whether a sin 
can be instantly cleansed away, or whether 
an indelibility exists that will require a long 
washing process. As we view nature, no 
instantaneous process exists for the 



158 THE PHILOSOPHY OF SPIRITUALISM 

forms of life below man. But, the 
theologian says, God made a special relief 
for mankind by the atonement by sacrifice of 
his only begotten son. This vicarious pro- 
cess is for all who shall repent of their sins 
and believe in the savior as the one upon 
whom the burden shall be placed. If that does 
not destroy personalresponsibility,then what 
does it do? Surely, consequences are en- 
tirely eliminated, or the atonement is not 
made. But, the retort is that the sinner is 
forgiven. Well, supposing sins are forgiven, 
then the results are not destroyed; and the 
sinned against are the only sufferers and are 
the innocent parties for whose suffering 
there is no atonement. Is it possible for a 
finite mind to reconcile such infinite justice? 
The truth is that such doctrine is a human 
dogma erected for selfish purposes in the 
development of human authority. The 
church as an institution, is dogmatic, and has 
developed its dogmas in order to hold hu- 
manity under its thrall, just as the claimed 
divine rights of kings has been proclaimed 
in order to create an autocracy over human 
lives. 

What constitutes divine right? Human 
authority given a Pope, Priest or King, does 
not bestow a divine right. Jesus proclaimed 
his right and power was derived from the 



IS SIN REAL, COMPARATIVE, OR IMAGINARY? 159 

Father, the great unseen who used him as an 
instrument for mighty works; and who pro- 
claimed that such works should be done by 
all who had faith. The doing of such works 
as he did, then, will constitute divine right of 
a minister of the Father, or of the Holy 
Spirit. Kings and Priests, then, must do 
such works, in order to have true sovereign 
right. These works are healing, inspiration, 
materializing spirits, speaking in the trance, 
psychometrizing human lives, prophesying, 
performing marvelous works with material- 
ity (not miracles, but psychic power over 
matter) and proving the resurrection. Such 
were many of the works that makes a true 
worker with the Father, and gives power 
to correct sins of the flesh. To these the 
apostle Paul and others added discerning 
spirits. The real redemption of humanity 
was to be by the development of spirit power 
and the demonstrated knowledge of the res- 
urrection. Where are the Priests and Kings 
who have this divine right? Thus must fall 
the supposed virtue of Priestly absolution, 
unless it can be proved that God acts di- 
rectly through such agents. The proof of 
such absolution could only be in a molecu- 
lar change of the person absolved. Effects 
follow causes, and there is no destruction of 
consequence until these effects are removed; 



160 THE PHILOSOPHY OF SPIRITUALISM 

and the cause must also be destroyed. And 
cause and effect seem to be indestructible. 
Original sin may have denied the human race 
by the law of inherited consequence, as an 
effect of cause; and only thus is entailment 
consistent with a logical estimate of divine 
justice. 

But, Dr. Woods said: "It is a doctrine 
which is not to be brought for trial to the 
bar of human reason." Then why are we 
given the power of reason? Is it not a God- 
given function or faculty as much as is any 
other of the physical, mental or psychic? 
Soul cannot be under any separate law of 
life that does not apply also to the physical. 
All real blessings of the physical have come 
as the result of human reason and applica- 
tion. Then, why not blessings of the soul re- 
sult by similar processes of development? 
Are our souls playthings in the hand of our 
divine Father, whilst our bodies are under 
the dominion of our own responsibility? The 
analogy at once shows a fallacy with regard 
to the soul. Our physical bodies prove the 
law of heredity to be under material cause 
and effect. This we discover to be the result 
of sins of the fathers visited unto the genera- 
tions following. 

In that same sequential condition can we 
partake of soul defilement; but, as physically 



IS SIN REAL, COMPARATIVE, OR IMAGINARY? 161 

we must overcome defects by will and appli- 
cation, then why not the same application be 
made to the soul nature and effect? 

The church doctrine has been that inher- 
ent corruption existing prior to voluntary 
action, is of the nature of sin. This is not 
disputable from the standpoint of heredity. 
But, the implication is that the child newly 
born has by inheritance of this corruption 
committed sin. The reality is that the child 
is sinned against instead of sinning. 

Let this be the realization: that the child 
suffers the sin, and is not responsible. Our 
responsibility commences with the realiza- 
tion of such inherited defects, and our salva- 
tion is obtained by working out of the same 
by exercising our divine heritage of will and 
reason. Divine honor and right are thus 
made harmonious with all laws governing 
forms and forces of the universe. Humanity 
is thus no longer made to appear as a divine 
plaything. 

What can be greater conviction of sin, 
than remorse for actual transgressions? Ori- 
ginal sin may be beyond the reach of will, 
but actual transgressions are within and by 
the consent of will. Destroy the will to 
transgress, and you make it impossible. It 
is silly to say that we must sin because Adam 
sinned ! Of course there is much of truth in 



162 THE PHILOSOPHY OF SPIRITUALISM 

the statement of Edward Beecher that "Ori- 
ginal sin is a noisome root, out of which do 
spring most abundantly all kinds of sin." 
But, let it be known in the world that such 
sin can be eradicated from the progeny of 
sinners. The uplift will come ; and the down- 
fall shall be known no more. We shall eat of 
the tree of knowledge of good and evil and 
become as gods. The man made in the im- 
age of God shall "Be fruitful, and multiply, 
and replenish the earth, and subdue it, and 
have dominion." Thus the original virtue 
instead of the original sin shall be embodied 
in his life. This is not heterodoxy, for Mr. 
Beecher further stated a fact: "Christians 
profess, in fact, to hold the same great re- 
vealed doctrines, and to differ only in certain 
modes of stating, explaining, and defending 
them." I am only using one of those modes, 
and that entirely scriptural. And yet Dr. 
Edwards said: "The very thought of any joy 
arising in me, on any consideration of my 
amiableness, performances or experiences, or 
any goodness of heart, or life, is nauseous 
and detestable to me." Shall humanity ac- 
cept that standard and blot out all joy and 
know no goodness, because some remote an- 
cestor transgressed the law of life and left 
upon us a transmitted taint? Impress the 
youth that they can remedy defects, and 



IS SIN REAL, COMPARATIVE, OR IMAGINARY? 163 

achieve the virtues; but, tell them that per- 
sonal effort is the means — and not by acci- 
dental or limited grace. Mother nature pro- 
vides the remedy for every ill. Within her 
embrace is the potent power of redemption 
that will manifest God's way. We must save 
ourselves! Is that not according to the "do- 
minion over all things" that we are told God 
gave us the power at the creation? By eat- 
ing of the tree of knowledge we do truly be- 
come as gods, knowing good and evil ! And 
it seemeth that we are yet eating of the tree 
of life, and know that we shall do so forever. 
The dismalness of the past is over, and the 
brightness of the future dawneth! 

Was the Adamic transgression a corrup- 
tion of soul? It seems to have been the 
means by which we became soul people. 
Nothing warrants a doctrine of soul corrup- 
tion, either scriptural or natural. And yet 
the theologians write books to prove that 
Adam's disobedience corrupted his soul and 
that of all posterity. Hence, if we are yet 
the creations of God, he creates us corrupt. 
Where is the display of infinite justice and 
right, if God throughout the history of hu- 
man life, causes all human beings to sin, sim- 
ply because Adam sinned ? The basis of such 
theology does not warrant the conclusion, 
for the penalty has been, and then stated to 



164 THE PHILOSOPHY OP SPIRITUALISM 

be, labor for existence ; which has become the 
conscious way to joy and progress, and not 
as at first proclaimed: "thou shalt surely 
die." All human progress has been by know- 
ing good and evil. Who shall now say it has 
all been a constant sinning? Thus sin has 
become unreal; and being comparative to re- 
sults, is often imaginary, and not always 
deleterious. If the doctrine of transubstan- 
tiation is not literal, then it is logical to also 
say that Adamic sin is figurative. 

The cause of human depravity lies in the 
pre-existent causatives, in connection with 
succeedent environments. 

There is no possibility of total depravity, 
and there cannot be absolute perfection. 
There is no use in discussing pre-existence 
in order to find God's hand in human de- 
pravity, for within every evolved form ex- 
ists the potent expression of physical causa- 
tion. 

Tremendous mental suffering has been 
caused the human race by the preachments 
of total depravity. The fond mother clasp- 
ing her babe to her bosom just after suffer- 
ing the agony of parturition that nature im- 
poses, but which the Bible says is God's 
punishment to her for the disobedience of the 
first mother of humanity, shudders as she 
contemplates that the child instead of being 



IS SIN REAL, COMPARATIVE, OR IMAGINARY? 165 

an angelic visitor and a pure soul of her soul 
sent to her by a Heavenly Father who loves 
all and has led his son to say that "of such 
is the kingdom of heaven/' is most likely a 
depraved soul from the realms of evil. It is 
a horrid thought to enter her bosom to be in- 
fused into the magnetic forces of the child's 
nourishment. The mental agony caused by 
the doctrine of total depravity, "and being 
accursed of God," has filled the world too 
long with its damnable heresy. It is no won- 
der that some thinkers have said: "If God 
loves me as a repentant, how can I be happy 
with him hating sinners ?" It is claimed that 
Jesus loved sinners; but his Father, the lov- 
ing God, hates them sufficiently to damn 
them to eternal suffering, and mostly for sins 
of heredity that some far off ancestor has 
entailed, for which Jesus only can atone. It 
is not in harmony with any estimate of love 
that an earth father can manifest. The su- 
preme effort of the human is to create ways 
and means by which every badly endowed 
child shall have opportunity to unfold all 
possible virtue. 

It is almost universal that the mothers of 
human beings will go to every extreme of ef- 
fort and suffering to protect their progeny 
from harm; and human fathers are not far 
behind in parental devotion. 



166 THE PHILOSOPHY OP SPIRITUALISM 

Judged by that standard, the divine love 
must be incarnate in humans ; and is a revela- 
tion that this love in them is a spark from the 
infinite that tells us a God of love and not of 
hate has been and will be our Heavenly 
Father. It has been well said, and is now 
much accepted by students of what is called 
divine attributes, that natural forces con- 
trol us; hence we can say of the God of na- 
ture: "In Him we live and move and have 
our being." Thus instead of a theological 
God, we are now finding a scientific God is 
given more devoted worship. Such a God, 
natural instead of being super-natural, claims 
loving homage and typifies infinite justice. 
True Theistic doctrine is better based upon 
the eternal energies of Cosmos revealed by 
cause and effect. Such God power is more 
clearly revealed. The results of such God 
power is in accord with unchangeable causa- 
tion. No whims or fancies, no spirit of anger 
or revenge controls such divine energy. The 
children of nature are developed by cosmic 
processes that are unchangeable. The appli- 
cation of good or evil belongs to the human. 
He must cognize eternal law, and apply the 
same for results. Thus the human can bring 
from the matrix of life, children of God, and 
need not have children of Satan. Let us un- 
derstand that our sins are sins of ignorance ; 



IS SIN REAL, COMPARATIVE, OR IMAGINARY? 167 

sins of our will, perhaps, often — and cease 
placing such upon the infinite God. 

It is true that our minds are fallible, 
and we may make false interpretations 
of God's word and law; and that is just 
the reason why we have these direful 
and ignorant concepts of the infinite 
that theologians have foisted upon cred- 
ulous humanity. An ancient doctrine is 
not necessarily infallible. To the contrary, 
being ancient may denote that in an ignorant 
age the doctrine was developed. Truth is 
not a matter of course just because some one 
with human authority has made such a pro- 
nunciamiento. A whole conclave of persons, 
even if theologians, may be mistaken, or 
adopt mistaken opinions by influence. Inter- 
pretations of scripture are not necessarily 
authoritative, just because an ecclesia has 
adopted them. But, thousands of people 
have devoutly so believed. Science reveals 
positively, when a fact is discerned. Science 
is based on fact; but theology on opinion. 
Which should be the most reliable? A sen- 
sible person will not be puzzled to decide. 
Religion says: "Listen to God/' Can it 
prove that God speaks to men? Can it even 
prove that God ever did so speak? We are 
referred to the Bible, and to it alone. Are 
not religious doctrinaires constantly at- 



168 THE PHILOSOPHY OF SPIRITUALISM 

tempting to, and searching for proof that the 
Bible is God's word? Is there even docu- 
mentary proof that any statement in the 
Bible purporting to emanate from God is 
proved beyond a doubt ? Does not the higher 
critics of the scriptures today claim the same 
to be only historical of the incidents, customs 
and opinions of the Jewish tribes, and of the 
early Christians? If such is the Biblical sta- 
tus, then its infallibility cannot be claimed. 
Jesus was supposed to be infallible; and yet 
in the light of modern science, he has been 
found mistaken. Witness only his statement 
recorded by Matthew and Mark: "For what 
is a man profited, if he shall gain the whole 
world, and lose his own soul?" This was in- 
tended to be idiomatic and not real. He fol- 
lowed by further asking: "What shall a man 
give in exchange for his soul?'' These ques- 
tions are both unscientific. No one can lose 
his soul; and no one can give something in 
exchange for soul. For soul has evolved the 
man, and not man the soul. Soul cannot be 
separated from matter, unorganized or or- 
ganized. It is the indestructible and eternal 
life principle. That Jesus could be mistaken 
is further exemplified in the statement con- 
tained in Matthew 16:28. 

"Verily I say unto you, there be some 
standing here, which shall not taste of death, 



IS SIN REAL, COMPARATIVE, OR IMAGINARY? 169 

till they see the Son of man coming in his 
kingdom." 

Some of them must be a long time waiting 
for death, if that is true; but, we do not hear 
from these people that they are yet waiting. 
Nor have we heard of the Son of man coming 
in his kingdom. 

Jesus evidently meant just what he said, 
for he anticipated an earthly power and king- 
dom at times when he failed to see the spirit- 
ual intent of his mission. 

If a spiritual interpretation of the state- 
ment is desired, then it can be best stretched 
by the Spiritualist who now proclaims: 
"There is no death!" But, death was not so 
understood in the time of Jesus. And no 
theologian ever gave such an interpretation 
to that text. 

The idea of losing your soul has been a 
favorite with the evangelists. Upon that 
have they built many scare-crows to warn 
people from sin and to accept redemptory 
grace. It is claimed in justification, that 
anything is good that will decimate sin. No 
one cares to destroy any such good office, ex- 
cept by finding a better panacea. 

Anything founded on error, must have 
some baneful effect, and will lack in ultimate 
good. Thus we find that the sins of human- 
ity have not been cured, and indeed have 



170 THE PHILOSOPHY OF SPIRITUALISM 

grown greater. The cause for this must be 
rooted in false doctrines or ethics. The 
moral forces have been under church guid- 
ance; and its ministrants have been erron- 
eously instructed. It is no wonder that hu- 
manity has grown worse. Sins started with 
the imaginary, and later became real. The 
cure of imaginary sins has not fitted the 
real. There must come a scientific panacea. 
What shall that be? Nothing better is so far 
offered than "responsibility." That as an 
absolute factor in human ethics, will do more 
to influence humanity than all of the theolo- 
gical scare-crows about an angry God. 

If the people shall have it revealed unto 
them that absolute law reigns in the universe, 
and that no sin can be paid vicariously, then 
the children of earth will have a positive in- 
centive to do good works and avoid the evil. 
What shall manifest such works? Plainly, 
all that conduces to physical, mental, moral 
and spiritual benefit, is good; and all that 
hinders and defiles these, is evil. Good and 
evil are thus only comparative. Sin is thus 
comparative to evil; and salvation to the 
good. 

Sin as a disobedience of the laws of the 
universe, is well defined. 

Thus only can we sin against God; for the 
divine laws are those of cosmos. Hence, 



IS SIN REAL, COMPARATIVE, OR IMAGINARY? 171 

science now says: "Listen to nature." All 
possible providential care found in life is ex- 
istent in nature; there exists every cause 
and effect, and there every remedy for ills, 
and virtue for every good. The critic may 
say that thus God is made as an hypothesis. 
The retort is applicable that God has ever 
been an hypothesis. For the first time in the 
history of theology, God is manifest as im- 
manent in nature, as an eternal omniscient 
and omnipotent power instead of an unde- 
finable personality. 

Thus new ethics of sin are established, and 
humanity standing upon responsibility, once 
more eating of the tree of knowledge, has 
dared further, and now eats of the tree of 
life, and are becoming as gods. 

Understanding that "as ye sow, so shall ye 
reap," humanity goes into activities con- 
scious of divine responsibility, and dares not 
besmirch his soul, which is far more terrible 
than losing it. 

Humanity is learning that the children of 
generations to follow will bear the impres- 
sion of our deeds and culture; hence they 
are arising into the necessity of wise genera- 
tion, and have lost faith in a mysterious pro- 
cess of regeneration. Out of chaos cometh 
order. Blind superstition is giving way to 
the flood-light of fact and reason. 



172 THE PHILOSOPHY OP SPIRITUALISM 

We learn that pre-existence has been 
eternally within the sphere of causation, and 
that evolvement has played its mighty part 
in the drama of being. We are not projected 
by chance nor for some whimsical purpose of 
a creator; but in harmony with divine law, 
the law of cosmos always allied unto cause 
and effect. The purpose is revealed in in- 
infinite processes. Who shall doubt the ul- 
timate good? Who can safely postulate ul- 
timate evil? All possible, is ever the becom- 
ing! We only sin against ourselves. We 
retard our soul enlargement, and make de- 
crepitude in the sphere of soul insignificance. 
By the development of good attributes and 
responsible power, do we enlarge the sphere 
of our soul nature. 

Thus the law of heredity plays its mag- 
nificent part, and we may make the races 
better or worse. It will all be according to 
the law of the God of nature. Our destiny 
is in our own hands. Let us realize that and 
stop being suppliants for mercy, and become 
doers of infinite capacity. Sins shall pass 
away then, because humans will be more 
divinely born. Life will teem with the mani- 
fold blessings of nature now lying dormant 
in its matrix, only waiting for the master 
hand of a redeemed mortal, who shall wor- 
ship at the shrine of the eternal God revealed 



IS SIN REAL, COMPARATIVE, OR IMAGINARY? 173 

in the impersonal forces of cosmos instead 
of being postulated as an anthropomorphitic 
being. Thus, and thus only will sins, or evils, 
depart, and universal good develop. Dog- 
ma, creed, mysticism, superstition and idol- 
atry, must pass away, and divinity incarnate 
and revealed, come into human cognition for 
the evolution of humanity now, instead of 
only in the by and by of the individual. 



DEFENSE OF SPIRITUALISM. 

In what way should Spiritualism be de- 
fended? Has it open enemies? Is it so icon- 
oclastic that it is only aggressive? Is it a 
cause that lacks assistance, whilst it is try- 
ing to correct wrongs that need resistance? 
Are its advocates weak in defense and need 
some one to wield blows in their behalf? 
These are questions that naturally arise 
from the attitude of people within and with- 
out the ranks of Spiritualism. There may 
be some misunderstanding of the relations 
of each and all. The world's people do not 
look at new innovations upon old thought 
with kindly eyes, nor do iconoclasts, as a 
rule, feel kind toward old institutions that 
have accumulated power. 

It is necessary to have a good opinion of 
one's self; but that should not be at the ex- 
pense of, or used for the detriment of an- 
other. 

No one person or sect can have all of 
truth; for it takes all people to discover the 
manifold facts of the universe. These are 
not all fitted to one ism. But each ism is the 



DEFENSE OF SPIRITUALISM 175 

ethics of some one or more of facts, deduced 
from these exclusively. 

Thus, is Spiritualism an ism including dis- 
tinctively an array of facts that are apper- 
taining to spirit functioning? 

J. J. Morse, said: "Let us increase our be- 
lief in ourselves, and in the beauty and right- 
eousness of our cause." That appears to be 
a good injunction. Perhaps there is too 
much cold philosophy and crude application 
of judgment. The nature of spirit phenom- 
ena is essentially antagonistic to precon- 
ceived opinions of the limitations of matter 
and force. In the psychic realm of facts, it 
is difficult to believe the external senses, 
which are the complement of our normal 
physical powers. Thus it is possible that 
even "the Spiritualists do not believe these 
great revelations half enough." 

The best defense of a truth is in demon- 
strating that truth. The truths of a fact are 
self-evident. No amount of argument con- 
trary to evidence of the senses will have 
weight with a witness. He needs no de- 
fender to stand between evidence and con- 
viction. The fact is all sufficient. It is thus 
only that Spiritualism needs defense; for it 
is the result of evidence — and that evidence 
must come to the person directly and not by 
any intermediary agency other than his own 



176 THE PHILOSOPHY OP SPIRITUALISM 

faculties of sense and reason. All attacks 
against evidence of that character is unavail- 
ing. We know and we see or hear, all we 
know and see or hear. They who attack by 
some principle of judgment, without direct 
evidence, are not capable judges. And they 
who attack by some apriori other than the 
one assumed or evidenced, do not produce 
relative testimony. Assumptions and pre- 
sumptions galore have been brought to 
counteract the apriori of spirit agency; but 
nothing substantial in evidence has been 
recorded. The burden of proof is upon the 
one who affirms; and the Spiritualist has 
ever been ready to offer proof. He has never 
begged the possibility of evidence. ^ They 
who deny that spirits of mortals exist after 
death, or if so, they cannot communicate 
with us, have never offered other evidence 
than theoretical presumption. The affirma- 
tion of "impossible" transfers the burden of 
proof upon the affirmant; and proof of the 
impossibility of spirit communion has never 
been forthcoming. Hence, there are only 
theoretical affirmations to attack upon the 
part of Spiritualists. These are vulnerable 
.as the theorist may or may not understand 
the operations of natural law. The true 
course of the Spiritualists other than by 
phenomenal presentation, is to prove the 



DEFENSE OP SPIRITUALISM 177 

operations of cause and effect. Have they 
not such testimony in the potency of matter 
and its indestructibility and by its continu- 
ous processes of re-formation? Therein lies 
the evidence of the claimed fact without a 
single recourse to the phenomena of the 
spirit per se. The best defense of spirit life 
and communion is in natural law.-- And thus 
the predicate of perfect naturalism in spirit 
phenomena is supported. The question of 
open or any kind of enemies need not be 
evidenced; for all truths have these, and 
they are not competent simply as such. Pre- 
judice, bigotry, intolerance and ignorance, 
have always been arrayed against the most 
important discoveries in the physical realm. 
Why should it be thought harmful that a 
similar array of opposition shall be hurled 
against the psychic demonstrations? 

Are not all innovations upon preconceived 
customs and acceptances, iconoclastic? It is 
but natural that the psychical claims shall be 
innovations upon the material suppositions 
and understandings of men. Thus, whilst 
Spiritualism has been iconoclastic, it has also 
been a constructor of new and better prin- 
ciples than it has destroyed. 

Its aggressiveness has only been against 
error; and without fear or favor its advo- 
cates have entered the arena for combat in 



178 THE PHILOSOPHY OF SPIRITUALISM 

order to achieve good results wherever they 
have seemingly caused injury. Spiritualism 
recognizes only truth. Its investigators 
have had an eye singly to the discovery of 
fact. It advances no limitations; but beckons 
to all facts and truths as the essential for 
human good and spiritual growth. Spirit- 
ualism cannot be limited; it is all truth! 

Being so all-comprehensive, it always will 
need assistance. It will never be all-capable 
as a doctrine, but ever expansive as human 
and spirit intellects shall expand. Its field 
of labor is wherever wrong or error shall 
require resistance. 

The strength of an advocate does not al- 
ways measure the power of a truth. Mortal 
mentality is not always capable of grasping 
the grandeur of a revelation. Magnificent 
forces that have always been active and 
evident in the universe have but in late cen- 
turies been cognized by human mentality. 
That did not create a truth — it only dis- 
covered the same. Psychic facts have always 
been in evidence and not seen as such; and 
these are now plain to some and unobserved 
by others. A Spiritualist is not necessarily 
greater intellectually than others; but differ- 
entiate in capacity as do others. They do, 
therefore, possess more or less of weakness 
to present the truths that comprise the philo- 



DEFENSE OF SPIRITUALISM 179 

sophy of spiritual force. Some will grasp its 
beauty as they witness a fact, whilst others 
may see the fact and gain no impress of its 
value. It is necessary that some shall lead 
them into comprehensiveness, whilst others 
supply the material quality to afford the 
means for phenomenal demonstration.w^Too 
many rely on spirits to do great things for 
them, even as too many have expected the 
Lord to render necessary service for their 
welfare. The great need in human life is 
for personal culture. People are too depend- 
ent; and should cultivate independence. Our 
whole salvation is the result of personal en- 
deavor. We are responsible on earth in or- 
der to develop the greater power for capacity 
in the eternal spheres that stretch ahead into 
the immensities. Therefore Spiritualism 
suffers just as its advocates are weak in com- 
prehension of their infinite power. 

To strengthen Spiritualism, it is necessary 
to strengthen the integers represented by its 
advocates. They should each be students 
of the occult (unknown) and not dwell in the 
house of crass materiality only. The fields 
of philosophy and spirituality beckon to a 
ripening harvest. 

In the garnering of the spirit fruitage, we 
find the old precept: "Whatsoever a man 
soweth, that shall he also reap" is a demon- 



180 THE PHILOSOPHY OF SPIRITUALISM 

strated fact. No principle enunciated by 
Spiritualism is clearer than that. The state- 
ment attributed to Jesus : "If ye know these 
things, happy are ye if ye do them," is ap- 
plicable to the Spiritualists. v<A.s they know 
law is absolute, and they cannot escape con- 
sequence, they should do the works of the 
spirit, against which there is no law, and not 
be slaves to the lusts of the flesh, against 
which there is positive law. And, as spirit 
proofs are positive under proper conditions, 
the opportunities should be increased. The 
people have received much on faith, and doc- 
trines of priests and conclaves have warped 
their opinions into a belief that the day of 
manifestation is now impossible; hence, they 
must not offer any opportunity for decep- 
tion. In fear of deception, they refuse to 
seek for evidence, and remain blinded by 
bigotry and intolerance. They are yet in the 
condition Jesus found the people, vis. 
"Neither will they be persuaded, though one 
rose from the dead." (Luke 16:31) In the 
defense of, or advocacy of Spiritualism, this 
spirit in the people is constantly met. Hence, 
the spirit demonstrations are constantly ne- 
cessary ; and should be very carefully utilized 
by mediums, and mediumship should be in- 
cessantly sought for by the people. When 
all understand that the psychic quality to in- 



DEFENSE OF SPIRITUALISM 181 

sure mediumship is an innate force in all 
people, and no class of persons have control 
of its right and title, then will mediums mul- 
tiply in homes and make it an ordinary func- 
tion of each human being of earth. They 
must understand, however, that the well 
known principle of "like attracts like," is 
positively applicable to this unfoldment of 
power. Thus, differentiation of gift, and of 
the intellectual result of mediumship, will be 
manifest. 

The query relating to why some people 
have mediumistic power, and others have not 
been so favored, is relevant only when the 
querist has sought diligently and not found. 
All powers of the human require application 
in order to unfold or perfect. The common 
question: "If my spirit friends can come to 
another and manifest, then why cannot they 
do so direct through my own agency?'' is an- 
swered by the other query: "What have you 
done to develop such possibility? 

There are a few psychics, as there are some 
artists and musicians, to whom came un- 
sought the gift of ability. As a rule, these 
powers are unfolded by application. Each 
gift, or function, requires certain manner and 
much persistency of application, in order to 
unfold the same. But, upon a cursory view 
of the sublime soul capacity of the human, 



182 THE PHILOSOPHY OF SPIRITUALISM 

as revealed by psychism, the querist expects 
its power to be spontaneous with demand. 
This inconsistency seems to require no de- 
fense; for psychic manifestation depends 
upon physical, mental and spiritual harmony. 

There are more "ifs" in the Bible than the 
ordinary reader would suppose. One of 
these applies here: "If therefore ye have not 
been faithful in the unrighteous mammon, 
who will commit to your trust the true 
riches?" (Luke 16:11.) 

By this we learn that if human persons 
have been unwisely allied to the damaging 
power of unrighteous mammon, they cannot 
have the true riches of the soul, hence psy- 
chic forces are dormant or encrusted by sel- 
fish worldly defilements. The "if" and the 
"why" of non-manifestation of spirits to 
many people is solved by the lack of true per- 
sonal riches in the psychic quality. Culti- 
vate the psychic element or power, and we 
shall be in attunement to the psychic quality 
of the excarnate people. 

Ever since Job of olden time asked: "If 
a man die, shall he live again?" humanity 
have asked the same question. It was the 
vital query of people during the Messianic 
and Apostolic periods; and is yet so of the 
professed Christians, as well of Hebrews and 
Pagans. 



DEFENSE OF SPIRITUALISM 183 

This "if" has come down the ages; and 
must be met and solved now or sometime. 
Now is always the best time. Jesus is re- 
ported to have said: "If ye ask anything in 
my name, I will do it." He then added : "The 
father will do it." The evidence of the 
"father" so often spoken of by him, is the 
spirit control of him (Jesus) as a medium. 
Thus, if the Christians desire to "do the 
works" of the Holy Spirit, they must ask in 
the name of the father (spirits) and they will 
do it. Do they so ask? Do you? If not, 
then why project these "ifs" you do relative 
to "why" you do not have the power of the 
spirit? 

This also answers the query: "If one com- 
municates — why not all?" 

As the spirit people are the direct sequence 
of earth people, then the unfoldment of psy- 
chic power is just as necessary with the spir- 
its as with mortals. 

"But, if Spiritualism is true — what then?" 
The reply is naturally: make good use of it. 
All truths and facts of nature are for some 
use; and usually we must experiment until 
we discover the use. 

The utility of the truths of Spiritualism, 
are as self-evident as of any truths not so 
classified, if there are any truths that do not 
belong to Spiritualism. All truth is co-re- 



184 THE PHILOSOPHY OF SPIRITUALISM 

lated to the spiritual welfare of humanity; 
hence, all that is comprised by what is called 
Spiritualism, has a relative good to the hu- 
man family. 

Succinctly, the good is as follows : 

(1) It demonstrates that death does not 
end all. 

(2) It furnishes comforting and helpful 
communication between spirits and mortals. 

(3) It unfolds knowledge of the exact 
conditions of life beyond the grave. 

(4) It reveals to us how to live on earth. 

(5) It makes the possibility of useful 
help from spirits of wisdom. 

(6) It teaches us how to escape the dire- 
ful results of contact with evil spirits. 

(7) It demonstrates that inspiration is a 
living power of every incarnate soul, by 
every excarnate spirit. 

(8) It proves how the works of the Mes- 
siah and Apostles were accomplished. 

(9) It proves that the Holy Ghost is the 
power of good spirits. 

(10) It proves that modern Chirstianity 
has departed from the primitive works and 
no longer demonstrates the resurrection. . 

(11) It proves by present revelation in 
harmony with that of the past, that the law 
of God is the eternal law revealed by nature. 

(12) The good of Spiritualism will be 



DEFENSE OF SPIRITUALISM 185 

made more and more manifest in the destruc- 
tion of superstition, bigotry, intolerance, ig- 
norance and supernaturalism, all of which 
are now the bane of humanity. 

Has Christianity been proved? It does 
not appear so; for only the minority of the 
world's people are Christians; and the pro- 
fessed are in dispute one with the other about 
its essential principles, until sectarianism is 
the result. It seems to be "a house divided 
against itself." According to the scriptures, 
a house so divided, "cannot stand." To unite 
Christians and to teach true Christianity, 
there must be the doing of the "works" that 
Jesus did, and the giving of positive proofs 
of the resurrection. These, Spiritualism is 
doing, and becomes the hope of the world 
for the restoration of the true Christian dis- 
pensation. When that era ensues, then the 
"ifs" that have baffled humanity and the 
church, will have been solved. 

The proclamation is made and substan- 
tiated by the testimony of a great number 
of people of the world, that there is no if 
about the communication with their spirit 
friends. Such testimony is indeed valuable 
as evidence. It is more than any other claim 
for our faith than exists as only history of 
generations agone. These are present day 
living witnesses. Can their testimony be set 



186 THE PHILOSOPHY OF SPIRITUALISM 

aside with an "if" or a "but" ? If so, then the 
faith in past revealments of spirit power and 
communion will no longer impress the gen- 
erations. Skepticism has grown because of 
the lack of present day proof; especially in 
the light of the statement by Jesus that 
"greater works should be done." 

Some of the "buts" used by modern Chris- 
tians are scarcely worthy of them, and yet 
these sway many minds unto prejudice 
against the evidence. Many refuse to inves- 
tigate for fear that God is sending them 
"strong delusion." Such an estimate of God 
is unworthy of a mind who adores God as the 
God of justice and mercy. Paul, the apostle, 
was the author of that idea. He was seem- 
ingly provoked at the time because of some 
"deceiveableness of unrighteousness" in that 
some of the wicked "received not the love of 
truth." Then he uttered: "And for this 
cause God shall send them strong delusion, 
that they should believe a lie." Failing to 
believe the truth seemed to be to Paul a very 
dangerous condition of mind to get into. 
Take warning, then, all who deny the truth. 
This is supposed to be the description of the 
anti-Christ, and was preceded by the state- 
ment: "Even him whose coming is after the 
working of Satan with all power and signs 
and lying wonders." (2 Thess. 2:9). 



DEFENSE OF SPIRITUALISM 187 

This becomes the cause for the fear with 
regard to spirit manifestations, that they are 
these lying wonders; hence they use an oft' 
repeated but: "God may be permitting the 
Devil to give us strong delusion." 

Thus, the "delusion" is switched from God 
to the Devil. Let us see if either will hold 
good. Paul follows by saying: "God hath 
chosen you to salvation through sanctifica- 
tion of the Spirit and belief of the truth." 
That looks a little as if the Spirit has a great 
office in our behalf, and will make us "be- 
loved of the Lord." The Satanic agency 
cannot be in the Spirit works, for they do 
not come with "all power and signs and ly- 
ing wonders." Their power is not "all 
power" by considerable, nor are they usually 
as "lying wonders." By such evidences, the 
spirit manifestations are not at all Satanic; 
for they teem with love, affection, helpful- 
ness and wisdom. And they prove to be ac- 
curate and not false. 

This old form of attack has often been sil- 
enced, and needs very little defense because 
of its importance. 

Then it is said: "God does not send His 
angels, or spirits, any more to minister unto 
humanity." Who can prove such an accusa- 
tion against God? There are many evi- 
dences that the spirits minister unto "our 



188 THE PHILOSOPHY OF SPIRITUALISM 

salvation." Paul asked: "Are they not all 
ministering spirits sent forth to minister for 
them who shall be heirs of salvation ?" The 
modern Christian is the last person who 
should deride the ministry of spirits. There 
is no evidence that spirits are no longer sent, 
even as they were sent in apostolic times; 
for if they came then, they did so by natural 
law, and such law being unchangeable, must 
exist now. 

"But, the day of miracles is passed." The 
day of miracles never was; for a miracle is 
not a miracle unless performed outside of 
natural law. Phenomena not understood, 
and some spurious record of wonderful oc- 
currences, have been heralded as miracles. 
All of them, that evidently occurred, are 
provable by natural law, and are being dupli- 
cated. Hence, this charge fails. The miracu- 
lous is no longer a miracle. Phenomena of na- 
ture is no longer called the direct power of 
God. Thus miracle in all departments of na- 
ture are being found to be perfectly in accord 
with law that is eternally the same. 

"But, inspiration ceased after the Bible 
was written." Again, it is right to ask: Who 
can prove this so? Indeed, there exists a 
great deal of need, and much effort is ap- 
plied to try to prove that inspiration existed 



DEFENSE OF SPIRITUALISM 189 

during Bible times. Better prove the prem- 
ise before a resultant is postulated. 

"But, faith in the written record is suffi- 
cient without any proof at this date." That 
may be so to some; but to thousands of 
others it would entail and cause infidelity, 
despair and denial; causing others to accept 
the Bible blindly and worship it as a fetich. 
The proofs of spirit life are necessary today 
to stem the growing tide of materialism. 
There must be proof to the logical and scien- 
tific people of this age. 

Nothing short of present proof will suffice 
to give any credence to many for the Bible 
statements of spirit ministry. This credence 
falls by its own weakness, and becomes a by- 
word to the one who begins to see that an en- 
lightened interpretation of the scriptures is 
badly needed. 

"But my spirit friends would communi- 
cate with me direct, and not through another 
person, if they could come at all." Then, 
why have they not done so all these years 
of your life? The fact is proved that they 
do communicate with some; and it behooves 
you to tell why they do not come to you. 
Perhaps your spirit friends are anxiously 
awaiting such a glorious opportunity. Read 
about the diversity of spiritual gifts, enum- 
erated by Paul, and determine which one you 



190 THE PHILOSOPHY OF SPIRITUALISM 

possess. Then exercise it and enjoy the 
sweet communion. Very likely you may be 
so able. 

No one denies this possibility for you more 
than you do for yourself. 

You are not, however, able to do many 
things and have not the manifest talent of 
many other people; and yet you will ac- 
knowledge that they are capable. Differentia- 
tion is a law of nature, and is distinctly 
marked in the display of human talents or 
gifts. It is entirely unreasonable to ask such 
a question; for the questioner usually has 
done nothing to unfold the psychic quality 
necessary. Proper mediumship requires pur- 
ity of body, spirit and soul, in order to be- 
come the agent for spirit ministry. Material 
phenomena are evidenced by some peculiar 
physical quality related to psychic energy. 
Your hereditament and environment may 
have been in opposition to these develop- 
ments, just as they have operated against 
your musical, artistic, literary or some other 
talent displayed by many others perhaps less 
worthy than you. Your spirit friends do not 
decline to use an instrumentation of the mor- 
tal that gives them an opportunity, no more 
than you do of any messenger you may em- 
ploy. 



DEFENSE OF SPIRITUALISM 191 

"But there is fraud." It is sad to relate that 
is true. There is, however, no fraud in truth. 
The question is more important: Is there a 
genuine phenomenon of the spirit of any 
character, that has occurred at any time in 
history, to any person of the past or present? 
If there is a record of such a manifestation, 
then the fact is evidenced. If it has occur- 
red, then it is possible that it shall occur 
again. Our better interests consist in hunt- 
ing for that genuine than for a vast amount 
of fraud. 

We are living in an age of deception prac- 
tised by people of all grades, and devotees 
of every religious cult. Out of the past has 
come the deceivers of the present; and the 
past systems of society and church are re- 
sponsible for them. Spiritualism, as a sys- 
tem of ethics or religion, has not had suffi- 
cient time to impress its moral force upon 
the rising generations. In a little more than 
a half century, Spiritualism, as an ism, has 
done a marvelous work for human reforma- 
tion, and their preparation for spirit life. The 
working system of Christianity has had 
nearly twenty centuries. The fact of fraud, 
crime, debauchery and misery in the world 
so prevalent, is to deride the power of past 
teachings for reformation and progress. The 
cry of fraud in the world is a reproach to 



192 THE PHILOSOPHY OF SPIRITUALISM 

churchianity of the past. Spiritualism, as a 
system of spiritual ethics, is the great hope 
of the world for mental, moral and spiritual 
purification of the people. The church is far 
from being triumphant. It is yet being at- 
tacked as an unproved system; and forces its 
way more by emotion than reason and dem- 
onstration. A religion of fact continuously 
demonstrable, is the great necessity to sat- 
isfy scientific and philosophical mentalities. 
Faith and belief must be supplanted by revel- 
ation and comprehension. There is only one 
hope for us, as now made manifest, viz. : we 
must hold communion with the arisen spir- 
its, and have revelations from the spirit 
world, or revert unto crass materialism for 
our solvents of life's problems. But science 
and spirits are opening the way; and we 
stand at the threshold of the time when the 
resurrection will be demonstrated to our 
sight and understanding. The spiritual in- 
telligences using the organism of John, the 
seer, were capable in bringing true revela- 
tions to this medium of old. Hear and re- 
spond to their command: "He that hath 
an ear, let him hear what the spirit saith unto 
the churches." (Rev. 2:29). 



DEFINITIONS OF TERMS USED BY 
SPIRITUALISTS. 

In the vocabulary of the Spiritualists, cer- 
tain words are used, many having been 
coined by necessity, and others adapted from 
other languages than the English. Many 
readers fail to comprehend the exactness of 
such words, and it has become necessary to 
define these in a simplified manner. This is 
a task that will not meet with general ap- 
proval in the result of one mind; and this 
treatise is not by authority, except of its 
own. It is here added as a sort of glossary 
to this series of essays upon spiritual law and 
philosophy. 

"SOUL." 

The reader has perhaps gleaned fully that 
in the use of the word "soul," I proclaim a 
cosmic force and principle exists that is an 
eternal and indestructible causative of life, 
or is true life itself. Soul is not an entity; 
and is not created. It is the principle or 
power of life that has existed anterior to any 
possible beginnings of forms, whether such 



194 THE PHILOSOPHY OF SPIRITUALISM 

may be an etheric point in the spaces, or a 
planet such as we cognize exists, or as our 
world. Back of these was soul, I say, be- 
cause some life-force existed to project or 
commence the same. Soul has been called 
"the breath of God," but that is indefinite. 

Soul cannot be separated from a relation 
to what we term God, because the latter is 
an expression of the unknown energy of the 
universe. 

We can just as well say that soul is the 
unknown eternal energy. 

And when we say that, perhaps we come 
as near defining soul, as possibly we can. I 
use the word soul in that sense; but directly 
apply it as the creative energy that inheres 
in all forms and forces, and is indestructible, 
eternal and procreative. It has come out of 
the eternities, and will go into the eternities. 
The one force of cosmos whose beginning 
we cannot trace, and the ending cannot be 
postulated. 

Soul has the power to evolve, but prim- 
arily was and is without form. 

"SPIRIT." 

I use this to express the embodiment of an 
entity. Such is commonly called matter. I 
cannot separate spirit from matter. 



DEFINITIONS OF TERMS USED BY SPIRITUALISTS 195 

All know that matter evolves into forms 
from unseen energies, or by being fructified 
by the energies of other forms. The poten- 
cies of foods we eat, and the air we breathe, 
build up our bodies. 

The essential element of all matter is 
spirit. When matter is reduced in the labor- 
atory to its original elements, substance is 
not destroyed; but the properties are only 
separated. These properties are given cer- 
tain names, and are not all visible to the nor- 
mal eye of an earth person. They are cog- 
nized to exist; and as gases, or such forces as 
nitrogen, oxygen, hydrogen, etc., are in real- 
ity the spirit forces of the visible matter. 
These energies in combination have builded 
a structural form, and developed conscious- 
ness. These elements carry certain quanti- 
tative amount of other spiritual elements of 
every particle 01 the so-called matter, and at 
once proceed to continue operations for a 
continuity of the form we have supposedly 
destroyed. Thus the perpetuity of each form 
in another relativity is possible, nay is as- 
sured. Hence the claim of a spiritual body 
inhering within these earth bodies, is postu- 
lated. All matter in expression is thus spirit 
made visible. 

As our personal relation to the material 
expression changes, we cognize these evolve- 



196 THE PHILOSOPHY OF SPIRITUALISM 

merits of materiality. This will account for 
certain dim expressions of spiritual faculties 
on this plane of existence, which seemingly 
are not normal; but do co-relate to the 
evolved existence that is ahead of us each and 
all. Spirit, then, is matter in expression, 
which is related to the dimensions of space it 
occupies. 

A life in another condition of existence ly- 
ing after this physical expression, becomes 
thus perfectly natural, and being embodied, 
is in material form; for nature never entirely 
destroys, but ever unfolds. 

"PSYCHIC." 

This word is used to convey that psyche, 
or soul, is in expression or operation. As 
soul is the life force, and spirit is the embodi- 
ment, so psychic operations are co-related to 
both soul and spirit — hence is possible to the 
physical functions. Whatever is a function 
of the physical that is greater than a normal 
operation thereof, is related to the spiritual 
powers. Thus every psychic function is nat- 
ural, for the abnormal is only so termed to 
express this higher functioning. There be- 
ing nothing supernatural about soul and 
spirit, there cannot be any such relativity to 
psychic operations. 



DEFINITIONS OF TERMS USED BY SPIRITUALISTS 197 
"PSYCHOMETRY." 

Psychometry has been shown to be the 
natural functioning of the psychic sense 
of feeling, and we will discover that each 
sense power has its relative possibilities 
in the sense operations. These each and 
all belong to the spiritual energies, as their 
more external operations belong to the phys- 
ical. When we understand that soul is evolv- 
ing spirit continuously, we will readily accept 
the statement that we are now a physical and 
spiritual embodiment. It is, in reality, the 
spirit body is growing whilst we cognize that 
the physical is in such process. 

"SPIRIT BODIES." 

This term is used to denote the bodies ex- 
carnate from these physical bodies at what 
is called death. If we continue to exist, we 
must do so naturally. There can be only 
one natural way: that the bodies are elimi- 
nated from the physical ones. Just that is 
the claim for the process. If we were given 
a body we had not assisted to develop, then 
the same would not be natural to us. But, 
if the spirit body is the essential part of these 
physical bodies, then the same is perfectly 
natural. Such a continuity of our structural 
selves is not simply a premise with physical 
evidences based upon the indestructibility of 



198 THE PHILOSOPHY OP SPIRITUALISM 

matter, and the premise of soul and spirit in 
evolvement, but has been proved by clairvoy- 
ant sight witnessing such elimination. 

"CLAIRVOYANCE." 

Definitely means clear seeing. But, this 
mode of seeing is commonly applied to see- 
ing with the spiritual functions of the physi- 
cal eye. Such seeing is also expressed by 
seeing without any immediate use of the 
physical eye, or independent thereof. 

How is such possible? Accepting the 
premise that each faculty and function of the 
physical has its spirit counterpart, we can 
only conclude that seeing cannot be confined 
to physical limitations. Hence, there must 
now inhere what may be denominated the 
spirit eye. The latter is but a higher normal 
functioning of the physical eye. Thus clair- 
voyance becomes seeing with the power of 
spiritual sight. All clear seeing is to some 
extent related to the evolved sight that our 
spiritual powers may unfold. We cannot 
positively say where our powers end in this 
life; and that is in evidence of the spiritual 
quickening. We cannot postulate logically 
that our faculties will be perfect in the spir- 
itual spheres that lie on the outer rim of these 
physical ones. If that is so, then the spirit 
sight shall not be fully developed immedi- 



DEFINITIONS OP TERMS USED BY SPIRITUALISTS 199 

ately simply because we discarnate from this 
physical. The possibility is that there shall 
also be limitations, but the promise of fur- 
ther development. 

As our clairvoyance often depends upon 
the operation upon us of the clear seeing 
ability of a discarnate spirit, we can readily 
see how our limitations are yet manifest. To 
claim all-seeing power because we have 
some ability to clairvoyantly discern, is il- 
logical and contrary to all physical, and 
hence of psychical processes. Let the prin- 
ciple of life, that there is always a becoming, 
be applied to the psychic senses the same as 
to the physical, and we will see that order 
and system reigns in the cosmos, and all life 
is progressive. 

"CLAIRAUDIENCE." 

This word means clear hearing. All that 
is claimed for clairvoyance in the mode of 
seeing, is applicable to clairaudience for hear- 
ing. Of course there must be a vibration 
caused by some force that produces the 
same; and possibly distance may be over- 
powered as it is by clairvoyance. In the in- 
stance of distance being overcome by either 
clairvoyance or clairaudience, there is likely 
a spirit operator attuning or reproducing the 
voice or sound sensed. By the control of as- 



200 THE PHILOSOPHY OF SPIRITUALISM 

tral forces, the decarnate spirit may present 
to the ear of the mortal the desired sounds 
or communication, and the same may be said 
of sight. Both of these functions may also 
be applied during entrancement of the mor- 
tal person, and the spirit self projected to the 
plane of vision or sound. When the ear 
senses what is called an independent sound, 
which has no visible producer, then the fac- 
ulty of clear hearing is attuned to the audi- 
tory plane of the spirit person. But when a 
sound or voice is projected into the auditory 
plane of the mortal ear, then the decarnate 
spirit has overcome the physical obstacles, 
and does not depend upon clairaudience of 
the earth person. That becomes another 
phenomenon than clairaudience. That is the 
opposite of hearing with the spirit ear, for 
it is the projection of sound into the material 
vibrations by a decarnate person. That is 
controlling lower modes of motion, whereas 
clairaudience and clairvoyance is controlling 
higher or more sublimated vibrations. The 
mortal attunes himself to the spiritual, and 
the spirit to the material. The greater util- 
ity of clairaudience, is to enable mortals to 
hear spirit voices. As the telephone necessi- 
tates a material apparatus and communicat- 
ing wires, so does the spirit operator require 



DEFINITIONS OP TERMS USED BY SPIRITUALISTS 201 

a medial instrument, the mortal functions 
which must be attuned to spirit vibrations. 

"SPIRIT CONTROL." 

The facts regarding spirits controlling 
mortals, are likely very much misunderstood. 
The supposition is often made that the spirit 
is then within the mortal body, dispossessing 
the spirit of the medium, which is likely not 
a fact except in cases of absolute obsession. 
In the latter instance the mortal spirit is 
projected and under care in order to provide 
against absolute separation. And in that ab- 
sorption of physical functioning there must 
be an occasional release in order to permit 
the mortal to resume normal action to pre- 
serve from final separation. Such control- 
ling of the mortal is assuredly unjust; al- 
though there have been cases of final benefit. 
The control of mortal spirit functions by a 
decarnate spirit is a normal operation that 
produces benefits by strengthening the har- 
monies of the physical and spiritual self- 
hood. This operation occurs throughout the 
entire gamut of spirit operation upon the 
psychic functions of the mortal. It is a 
phase of separation in control from control- 
ling all faculties and functions to controlling 
one, leaving all others perfectly normal and 
under self subjection. But, the one function 



202 THE PHILOSOPHY OF SPIRITUALISM 

used by a controlling spirit, is for the time 
being subjected. The complete subjection 
of all functions occurs only in the trance con- 
trol; which subjugates all faculties to permit 
a play upon the same, of the will of the oper- 
ating spirit. 

Spirit control thus assumes many forms; 
and it is control, because the mortal func- 
tions are used. This is often by consent of 
the mortal, and sometimes contrary to the 
will or desire. After subjecting to such con- 
trol, it is somewhat like the hypnotist with a 
subject: once submissive to the will, then al- 
ways so unless strong resisting power is 
caused by other influences or environments. 
But, being regulated by discretion and em- 
ployed by proper spirit intelligences, the con- 
trol of any physical function or mental oper- 
ation becomes a blessing and help. 

Superior intelligence from spirit spheres 
may be transmitted that way. 

"TRANCE." 

There is much confusion with regard to 
the phenomenon of trance. Some contend 
that it is not an absolute condition influenced 
by the excarnate spirit person; and that it 
is a condition only of unconsciousness. 

The claim is made that trance is a form of 
catalepsy, a suppression of motion and sen- 



DEFINITIONS OF TERMS USED BY SPIRITUALISTS 203 

sation caused by physical derangement. 
What the Spiritualist denominates trance, 
is not applicable to any and all occurrences 
of accidental unconsciousness. Indeed, being 
in the trance, is being under positive hypnotic 
control of an excarnate spirit. This is the na- 
ture of the trance that in Acts 10, is recorded 
of Peter, who "fell into a trance and saw 
heaven opened." 

Thus being in the trance may also add 
sight of the spiritual realms. 

Webster defines trance as "a state in which 
the soul seems to have passed out of the 
body into celestial regions, or to be rapt into 
visions." 

Thus is soul confused with spirit. The 
spirit may pass into superior realms and be 
rapt with visions; but soul is incarnate in 
both the body of earth and its spirit self, 
these being temporarily separated by the 
power of another spirit self; and the latter 
controlling the physical person, is able to 
discourse or give a mental display in accord 
with the influencing self, either superior or 
inferior to the ability of the one so entranced. 
Or, unconsciousness may be the result of this 
form of hypnosis. Strictly speaking, trance 
is a phenomenon of unconsciousness. 

Being entranced by a spirit person, is to be 
made unconscious, and the spirit person us- 



204 THE PHILOSOPHY OF SPIRITUALISM 

ing the physical organs for display of the 
mental force and ability of the controlling 
intelligence. It is permissable to call the 
condition a trance, if the spirit of the en- 
tranced is in rapt vision, or even if standing 
beside their own physical body and hearing 
their voice give forth words of wisdom; for 
such event is a frequent one. The trance is 
therefore, a positive control of all physical 
functions by an excarnate spirit. 

* "OBSESSION." 

The fact of obsession necessitates the 
trance; but it is an injurious form. Tempor- 
ary obsession, however, has beneficially oc- 
curred. To obsess, means to possess. The 
application of obsession by Spiritualists, is 
to be permanently possessed by an excarnate 
spirit for selfish purposes, setting aside the 
consciousness of the possessed. 

A temporary control of the medium by a 
spirit is usually helpful; but a prolonged 
usurpation of the human functions by a spir- 
it is an injury to the one so possessed. There 
may be, however, a control of certain func- 
tions or faculties, and not continuously so 
of all. This latter is a form of obsession. The 
liquor habit is stated to be often under spirit 
dominion, and thus the personal will of the 
one so dominated, is made obedient. And 



DEFINITIONS OF TERMS USED BY SPIRITUALISTS 205 

so, very likely, could be found all licentious 
and criminal habits. These are the results of 
debauched spirits going into spirit life, who 
control weakmortals. Theyarenot the results 
of Spiritualism, for the latter is being made 
a curative by the evolution of humanity to 
purer planes of life, and by realizing the do- 
minion over us in a surrender to base 
habits by low spirit entities that dwell in 
close contiguity to earth. Such spirit per- 
sons fasten upon those who are inclined to so 
indulge, or the morally and mentally weak. 
Forms of obsession exist in the ordinary 
walks of human life, by the law of attraction. 
Spiritualists teach self-control and the con- 
servation of acts by desire attuned to the 
good and true. Then a self responsibility 
existing, we can overcome evil. Live good 
lives and no danger from such lurking in- 
fluences will exist. Surrender to evil pro- 
pensities, and we attract the evil excarnate 
influences. 

In the development and utilization of me- 
diumship, good spirits will be attracted by 
the proper conservation and application of 
psychic law. 

Pure environment and aspiration will at- 
tract exalted and wise spirits. 



206 THE PHILOSOPHY OF SPIRITUALISM 

"MEDIUMSHIP." 

This is a condition of psychic attunement 
that makes a possibility of excarnate spirits 
using the mental and physical functions of 
the earth person for manifestations of their 
mental and physical power. It is the power 
of mediation, or instrumentation, between 
excarnate spirits and incarnate mortals; the 
psychic quality in a person of earth that can 
be used by excarnate spirits for some form 
of inter-communion. It is well understood 
that a medium is "the means or instrument 
by which anything is accomplished, con- 
veyed, or carried on." A medium for the 
spirits to operate through is a person en- 
dowed with peculiar psychic power to en- 
able easy use thereof. We cannot make use 
of forces foreign to our harmonious blending 
therewith, without a medium of operation. 
This is plainly evident with fire, electricity, 
and other elements or forces. Excarnate 
spirits do not occupy the same dimension of 
space with mortals. The presumption needs 
no demonstration that the physical forces of 
earth are no more under their dominion than 
are the forces of their realm under mortal 
subjection. Therefore, we each require a 
medium of operation for inter-communion, 
the force and element of which must be util- 
ized by the excarnate spirit. Therefore, me- 



DEFINITIONS OF TERMS USED BY SPIRITUALISTS 207 

diumship is a psychic element in the human 
that can be controlled by the spirit for dem- 
onstration of physical and mental power. 

The development of mediumship can re- 
sult by the earth-person attuning the spirit- 
ual functions to the laws of spirit force; and 
by the excarnate spirit discovering how to 
make such functions adapted to their ener- 
gies. Mediumship in the human is the evo- 
lution of psychic qualities that enable excar- 
nate spirits to make such a person their in- 
strument for carrying on an inter-communi- 
cation. 

"SPIRIT WRITINGS." 

It is obvious that spirits must employ 
some agency to accomplish visible writings 
for their messages to us. That they cannot 
perform entirely independent writings, is not 
necessary of argument. 

That there may as yet be unknown means 
for projecting visible messages to earth dwel- 
lers, is as possible that other means of inter- 
communication shall be established on earth. 
We must remember that the Telegraph, 
Telephone and Wireless Telegraphy, are 
quite modern. As we must acquire means 
to an end on earth, hence it is as reasonable 
to suppose the spirits must do likewise. They 
are in a condition of necessary progress, as 
we are on earth; and perhaps much of our 



208 THE PHILOSOPHY OF SPIRITUALISM 

progress has been projected from their 
sphere of life. There are two well-known 
phases of spirit writing, called automatic and 
independent. 

Automatic writing, consists in the con- 
trol of a human hand by a spirit, by some 
magnetic process, until the said hand is sub- 
ject to their will. So far as the hand is con- 
cerned, it is an automaton for the time being. 
The medium whose hand is being used, is 
not using any will-power, but is entirely sub- 
jective in so far as the hand is concerned, 
whilst the consciousness is employed other- 
wise. Without any mental exercise, the me- 
dium's hand writes messages personal or 
discoursive. 

Independent slate writing is accomplished 
by spirits on the open face of or between 
locked slates, with possibly only a small par- 
ticle of pencil for their manipulation; and 
sometimes without any pencil material. 

This phenomenon has been extended to 
color writings and drawings. 

The locked pair of slates furnishes the ele- 
ment of darkness between, which is claimed 
necessary. Otherwise the slate must be held 
in some manner to have its face in darkness. 
Thus a closed box, wherein have been placed 
paper and pencil, have been means to secure 
writings, but requiring the magnetic contact 



DEFINITIONS OP TERMS USED BY SPIRITUALISTS 209 

of the medium. By these processes, spirit 
communications have been well authenti- 
cated 

"MATERIALIZATION." 

In brief, this means coming into tempor- 
ary form of invisible forces; this being the 
physical development of all material forms 
by inhering spiritual agencies. 

Applied by Spiritualists to be the tempor- 
ary manifestation of a spirit person in the 
material expression of earth. 

All visible forms have materialized from 
invisible elements, by some process in nature 
not fully comprehended by human beings. 

Scientists claim that the etherial space is 
filled with matter, more potent than that 
which is visible to our human sight. 

These etherial elementals are constantly 
by amalgamation and infusion coming into 
the evolved or expressed condition of matter 
that we recognize on the earth. The theories 
of evolution are well developed as positive 
postulates. As all matter springs into form 
from the unseen forces, then why is it pre- 
posterous that spirit chemists may project 
into our vision a temporarily developed form 
of matter, and thus also an apparent person 
in the semblance of one we may recognize? 
The latter person most likely endows this 
temporary materialization of himself, with 



210 THE PHILOSOPHY OF SPIRITUALISM 

his own personal potencies; and thus the 
similitude is perfected. No claim is made 
that such forms are the spiritual ones of the 
materialized person. They have the power 
to cull from surrounding materialities the 
essentials to project a visible form endowed 
by their personality. 

Why call this impossible, when ail ma- 
terial forms are but temporary evolvements? 
Mortals have the power to reduce materiali- 
ties to their original elements; and from 
these re-embody other forms. Why should 
we marvel at spirit chemists re-embodying 
material potencies into forms that express 
their desire and intent? The phenomenon 
of a materialized spirit is not new, for Moses 
and Elias so appeared unto Jesus and three 
of his disciples. 

"ETHERIALIZATION." 

This expresses another form of material- 
ization than in the crass matter of the earth. 
Ether possesses more subtilty than earth 
matter; and, it is not so pronounced to our 
view of material expression. Gas, light and 
heat, are etherial in their potencies, and are 
made apparent by contact with other chemi- 
cal affinities. Thus they become an expres- 
sion of what is meant by etherialization — an 
evident force, visible, and yet intangible. The 



DEFINITIONS OF TERMS USED BY SPIRITUALISTS 211 

spiritual elements of matter are susceptible 
of being expressed in visible forms to the 
human sight by some process of chemical- 
ization known and adapted only to the ex- 
carnate spirit. 

By such projection, we conclude the spirit 
forms are made visible to mortal sight. Such 
forms must be more closely related to the 
spirit materiality than is the so-called ma- 
terialized ones. These are, hence, not so po- 
tent to us as the material we cognize; and 
not being so dense, are transparent, or some- 
times shadowy. The form is projected, how- 
ever, and the phenomenon becomes one of 
great force, because it holds a different rela- 
tionship than ordinary forms of expression. 

"TRANSFIGURATION." 

To transfigure, is to change. This change 
is made in the human by spirit agency, in 
order to express the form or countenance of 
another person. Such a phenomenon is re- 
ported to have occurred with Jesus. The pre- 
sumption is, that the spirit operator has so 
taken possession of the physical form of the 
earth person, that the impress of the spirit's 
personality has caused the latter's physical 
identity to change the appearance of the 
medium. 



212 THE PHILOSOPHY OF SPIRITUALISM 

Perhaps no special molecular change has oc- 
curred; but only an evident contortion of the 
physical of the medium. Human beings pos- 
sess this power of representation to some ex- 
tent; and it is but the ability of the spirit op- 
erator to effect the same, that will evidence 
their identity by this mode of transfigura- 
tion. 

It is in this case an evidence of the other 
identity, because the medium has not so 
willed, and possibly may not be aware of the 
identity of the one personating. And in con- 
nection with it is the entrancement of the 
medium by the personator, making trans- 
figuration a natural result of an infused spirit 
personality. 

"EMBODIMENT." 

The meaning of this word is : "Collected or 
formed into a body — to invest with matter." 
Soul and spirit rises into continuously higher 
forms of embodiment. As matter unfolds, 
its essentials of spirit are in continuous ex- 
pressions of sublimation into etheric modes 
of motion. Being embodied, is accreting 
molecular forces in accord with the neces- 
sities of environment. Our physical bodies 
are the harmonious developments of essen- 
tials to our mode and means of existence. 
That is true of all forms animate and inani- 
mate. One cosmic law relates to the evolu- 



DEFINITIONS OF TERMS USED BY SPIRITUALISTS 213 

tion of forms and forces. That law expresses 
itself in accord with cause and effect. From 
monad to mammoth, the causatives of envi- 
ronment produce the species. Human be- 
ings are the resultants of all primordial de- 
velopments. Having arisen into conscious- 
ness and being endowed with reason and per- 
ception, a human being cannot go back into 
the matrix of development as unconscious 
matter, but logically, goes forward into 
higher states of consciousness and spiritual- 
ized form. Thus he cannot re-embody back 
again into the lower matrix, but will evolve 
forward into higher states of being. The 
processes of life are progressive; and the se- 
quence of the physical life of earth is an em- 
bodiment in what we now call the spirit 
states of existence. 

Progressive unfoldment is the key to a 
continuity of embodiment, based upon the 
same process from the lowest elementals in 
material expression. This is the true theory 
of re-embodiment. 

"MAGNETISM." 

A soul aura. The spiritual element of our 
personality which attracts and repels. When 
we are in health, our magnetic forces bear 
healing and health-giving power unto 
others; and when in disease, the aura we are 



214 THE PHILOSOPHY OP SPIRITUALISM 

projecting influences in kind. Thus we can 
be magnetically helpful or harmful. The 
same may be said of our relation to virtue or 
vice. These are each and all catching, mag- 
netically. 

The use of magnetism as a curative 
agency, should only be employed by the per- 
son who is healthful physically, mentally and 
morally. 

The science of healing, thus, becomes di- 
vine. There is nothing supernatural about 
the power of healing by magnetic and spirit- 
ual agencies, no more than in the exercise of 
any gift or force of nature. 

Natural law reigns throughout the entire 
universe. 

"OCCULT." 

This word means, hidden, unknown, un- 
discovered, invisible. 

When forces or phenomena are revealed, 
then they are no longer occult. 

Spirit entities are often classed with the oc- 
cult conditions of life, because of the lack 
of human cognition of their actuality. 

Soon as the phenomena of spirits was 
proved to emanate from their agency, then 
such phenomena no longer was occult. Such 
phenomena are not hidden nor unknown. 
They have been incessantly demonstrated 
and understood. Spirit manifestations no 



DEFINITIONS OP TERMS USED BY SPIRITUALISTS 215 

longer classified with the occult, have been 
received as scientific facts continuously dem- 
onstrable. 

Thus the naturalness of such phenomena 
is attracting attention of the savants of the 
world who deal with provable evidence. 

"SPHERES." 

This word is used to mean other planes of 
existence; and not necessarily abodes of spir- 
its in relation to space, especially of a spheri- 
cal shape. The various spheres of life, not 
only in spirit but upon earth, are conditions 
of development. Our place of abode and ef- 
fort, is greatly the result of our desire and 
adaptability. Such is the resultant of life 
in the spirit. These spheres or planes of life, 
may attract or repel us to or from the earth; 
but we carry the same sphere of life in our 
selfhood. Our true sphere of abode, then, 
is in harmony with the aspiration and ac- 
complishment of our soul nature. 

"SEANCE." 

This term is used by Spiritualists to mean 
an occasion set apart for an effort to obtain 
spirit manifestations. It is a gathering of 
persons under specific conditions imposed by 
the spirits through their medium for the spe- 
cial kind of manifestations they are able to 
produce through such an organism. It is 
not comprehensive, in that all kinds of spirit 



216 THE PHILOSOPHY OF SPIRITUALISM 

manifestations may be obtained at any one 
seance; but that specific phenomena is ex- 
pected according to the warranty heretofore 
given the medium. Thus, a seance may be 
for any one of the many phases accorded to 
mediumship. A circle is of the same nature; 
its specific formation being in circular form 
in order to make a compact and unbroken 
condition of magnetic flux. Both seance and 
circle require harmonious and aspiring men- 
tal assimilation by the members thereof. To 
give the spirits power, we must afford the 
conditions necessary thereto; hence one ob- 
ligation of the seance or circle, is to learn and 
then apply the essentials from our spiritual 
qualities, and then only should we be dis- 
couraged if we fail to obtain phenomena. 

"SENSITIVE, POSITIVE, PASSIVE." 

These are deemed to be necessary mental 
and physical conditions for the reception of 
spirit phenomena and communion. Med- 
iumship sensitizes the nervous system to an 
acute action. The person is sensitive accord- 
ing to the quality of mediumship employed — 
the mental phases attuning the sensory 
forces of the brain, and the physical phen- 
omena being in reciprocal relationship to the 
physical vibrations. Sensitizing is in reality 
attuning; and does not carry all functions in 
self-abandonment. There are mediums sen- 



DEFINITIONS OF TERMS USED BY SPIRITUALISTS 217 

sitive mentally, and positive physically, and 
vice versa. There are mediums able to sur- 
render their positiveness at will and by pas- 
sivity obtain excellent power psychically. 
These instances make it appear that sensi- 
tiveness is not an absolute necessity, nor 
positiveness an absolute barrier. The great 
desiteratum seems to be passivity. This lat- 
ter condition is one that all can cultivate, 
and by accustoming to it, prevent any dele- 
terious results of either over-sensitiveness or 
too great positiveness. 

"SPIRITUALISM." 

This is a much abused term. Distinctly, 
it is the ethics of spiritual force. As an ism 
it deals with spiritual potencies. It is the 
result of phenomena and not their exploiter. 
Having proved once, the fact stands proved 
continuously. The need of Spiritualism is 
to conserve spiritual forces in human econo- 
mics. It is erected by the philosophy and 
science of spiritual forces and evidence. 
Thus it becomes the great mental and moral 
helper of humanity. 

Spiritism deals entirely with phenomena. 
A person is not necessarily a Spiritualist be- 
cause he believes in spirit life and com- 
munion. 

To be a Spiritualist necessitates that one 
shall live a spiritual life. 



WHAT IS A SPIRITUALIST? 



Lecture given by George W. Kates. 

[From The Progressive Thinker.] 



We are few comparatively, but I imagine 
the faithful are with us. We want to have a 
large contingent of the faithful so that at all 
times they will be with us. The time has 
come for us to be earnest, zealous, faithful, 
and in all ways prepare ourselves for the de- 
velopment of the cause of Spiritualism; not 
that there is anything alarming any more 
than ever but there is always a need for de- 
voted people. 

I have taken for my brief discourse the 
theme: "What is a Spiritualist ?" and I am 
influenced largely by the fact that our Na- 
tional Association appointed a committee to 
define what is a Spiritualist. I do not know 
that I can help, but it requires, I believe, that 
all of us should try to assist in the definition 
of the important question. We are well 
aware that very few people really compre- 
hend, and perhaps few of us can emphati- 
cally tell what is a Spiritualist, simple as the 



WHAT IS A SPIRITUALIST? 219 

subject appears to be, yet it is complex in its 
relations. 

We have discovered lately that the Gov- 
ernment has been trying to have a definition 
of "What is Whiskey?" and "What is Beer?" 
and it seems to me that such ingredients as 
these should not require a Governmental 
edict to define them; but nevertheless there 
are legal doubts about it. I also noticed 
lately that one of the daily papers offered a 
premium for the best definition of "What is 
a Politician?" While these apparently sim- 
ple propositions are disturbing some people, 
I am sure the one suggested this evening is 
of mighty import to many more than either 
of the other questions. Lately I talked with 
an individual who lectures upon the topic: 
"What is a Doughnut?" After some discus- 
sion, I was not fully satisfied that we solved 
the problem. Thus simple questions are 
asked that are difficult to settle. The child's 
question, "What is God?" has puzzled the 
people of all generations. 

From my own standpoint and for my own 
satisfaction I can define "What is a Spiritual- 
ist?" But, perhaps, I cannot to yours. 

I know there are a great many who have 
various ideas regarding what is a Spiritual- 
ist. They have various opinions which run 
the gamut of all sorts of ideas. Perhaps to 



220 THE PHILOSOPHY OF SPIBITUALISM 

tell what a Spiritualist is NOT would be one 
good way to tell what a Spiritualist IS. We 
are often asked: "If you are a Spiritualist, 
then, of course, you are a medium ?" I often 
retort by saying: "You are a medium, and of 
course you are a Spiritualist." 

I have just as good a right to that state- 
ment as they have to theirs. I have known 
some mediums who are not Spiritualists; and 
I believe there are a great many Spiritualists 
who are not mediums; that is, mediums de- 
veloped as such sufficient to display their 
powers for edification or proof of spirit ac- 
tion and to interest others in psychic phen- 
omena. Let the idea that all Spiritualists 
must necessarily be demonstrating mediums, 
be banished from your conviction. 

If you happen to be known as a medium 
you will occasionally be asked to "call them 
up — to call spirits." A medium does not us- 
ually "call a spirit;" but the contrary fact is 
the spirits call the medium. 

We are also told that the Spiritualists are 
a queer lot of people. Let me assure you 
they are at least an average quality of per- 
sons among the intelligent, upright, indus- 
trious and capable people of the world. 

Spiritualists have been branded as fools, 
fanatics, frauds, deceived, ignorant, de- 
praved, irreligious, heretics, ungodly, un- 



WHAT IS A SPIRITUALIST? 221 

canny and any stigma that appears to be in- 
dicative of unworthiness; when, to the con- 
trary, Spiritualists are the intelligent, moral, 
just, truthful, religious and practical people 
of the world. Their estimate of the Divine 
is far beyond any of the crude and dogmatic 
postulates of an unnatural or supernatural 
God. 

It often appears that the Spiritualists are 
natural victims of prejudiced opinions, and 
we get provoked; but what is the use of be- 
ing annoyed by people who do not know bet- 
ter? Why should we be provoked by people 
who have given no attention to the great 
facts and truths of Spiritualism ? No one can 
intelligently discuss mediumship and Spirit- 
ualism who has given no attention to mani- 
festations and philosophy thereof: 

We have lately seen that discourses have 
been given by some eminent person who flip- 
pantly tells the Spiritualists what they 
should be and what they should do ; and they 
will say, "I am not a Spiritualist," but make 
claims of what our organization is doing 
when they know nothing more than some 
hearsay statements. 

Or perhaps they have witnessed some ef- 
fort of inferior exponents of the phenomena 
or philosophy. 



222 THE PHILOSOPHY OP SPIRITUALISM 

No one is competent to give a clear opinion 
upon any theme unless they have given it 
due and considerate investigation; unless ex- 
perience warrants a conclusion. 

Perhaps the Spiritualists may be to some 
extent intolerant of some other isms. 

Some persons are prone to believe that 
they know a great deal more about the lead- 
ing questions in connection with Spiritual- 
ism than does any other person; therefore 
they become a little arrogant about it and 
assert their views as Higher Spiritualism. 

Perhaps it is natural that one who has 
discovered and proved a truth to their con- 
ception, should be a little arrogant about it. 
All people are more or less prejudiced. None 
of us are absolutely so unbiased as to give 
credence to the opinions of another. 

I think it is commonly stated that a Spir- 
itualist is not an earnest person who is really 
interested in anything else than to get a 
manifestation from a spirit. If that is ever 
the manifest condition of any one, then that 
person is a very poor Spiritualist. 

Much as I revere phenomena, much as I 
revere spirit communion, believing in their 
great beneficial power, I think that no Spirit- 
ualist can stop there. I believe it is a begin- 
ning; that is, the beginning of being a Spirit- 
ualist. 



WHAT IS A SPIEITUALIST ? 223 

A critic has lately said that the Spiritual- 
ists base their religion (Spiritualism) en- 
tirely upon the manifestations of the Fox 
sisters. I do not think that any Spiritualist 
speaker of any marked intelligence has ever 
said the religion of Spiritualism originated 
with the Fox sisters. The only thing that 
happened at Hydesville was the attraction 
to the rappings occurring there which caused 
the world's people to investigate whether 
there could be a manifestation of the spirit, 
first, of a physical character and afterward 
of a communal form of intelligence. 

The rappings ushered in the investigation 
and development of evidence of spirit pres- 
ence and the communing possibilities of the 
spirit. That was the beginning of what is 
known as Modern Spiritualism — but not of 
Spiritualism. 

One may endorse it because he believes 
the fact; but from spirit communion there 
are old systems of belief as well as a more 
modern system of ethics. Modern systems 
may show old ones to be irrational; and in 
that sense the modern religion of Spiritual- 
ism had some rise from the manifestations 
of the Fox sisters, but immediately the Fox 
sisters nor their spirit controls did not teach 
any system of ethics or religion. 



224 THE PHILOSOPHY OP SPIRITUALISM 

With the writings of Andrew Jackson 
Davis, and Swedenborg, and the preaching 
of Jesus and the Apostles, were the begin- 
nings of the development of the ethical and 
religious character of philosophy we call 
Spiritualism. 

To define a Spiritualist, then, we must say 
that he is something more than one who be- 
lieves in spirit phenomena; he is something 
more than a person who investigates such 
phenomena or has communion with the spirit 
world. He is decidedly something more 
than a believer in the possibility of that com- 
munion. He must be a person, to begin with, 
who has had that evidence; and he is not 
necessarily a person of peculiar character, of 
great credulity to believe that he has posi- 
tively had such communication. He is aware 
that it takes an application of intelligence, 
of alertness, of discernment or understand- 
ing, to realize whether we are having spirit 
manifestations. It is essentially necessary 
there must be differentiation in the laws of 
life of the spirit and of the mortal. The 
forces of earth and conditions of existence do 
not apply to the spirit world — they apply to 
+he physical world; but yet, the one is the 
development of the other. The one cannot 
exist unless it produces the other or has come 
from the other. 



WHAT IS A SPIRITUALIST? 225 

There cannot be a spiritual world or spirit 
life beyond this unless it outgrew from 
this or some other physical plane of exis- 
tence. It must be an evolutionary condition 
of life. There may be the primates of con- 
scious life, but we cannot expect to be sud- 
denly ushered into the ultimates of life. 
Really, this life is only one of the beginnings 
of unfoldment. If I discuss, as I may, "What 
is Spiritualism?" I will show that philos- 
ophy is the basis of what I shall pronounce 
to be Spiritualism. 

A Spiritualist, then, must be a thinker as 
well as an investigator. 

A Spiritualist must be a reasoner as well as 
an observer. 

I believe, and firmly believe, and I believe 
after reading, after thinking, after dwelling 
upon the career of Jesus and the Apostles 
that Spiritualism is identical with primitive 
Christianity. If we had called it Primitive 
Christianity we would have captured the 
world's people; but we called it Spiritualism, 
and spirit sounds to the average unthinking 
person as something uncanny. It gives an 
idea of ghostliness, it creates an opinion of 
restlessness of the spirit who would try to 
communicate with mortals. That is indi- 
cated by school girls who go by our place 
and after reading the sign National Spirit- 



226 THE PHILOSOPHY OF SPIRITUALISM 

ualists' Association, exclaim: "Oh, ghosts 
are in there !" A little boy once asked me if I 
was a ghost. I told him certainly; and also 
said, "and so are you," and he replied, "Oh, 
no indeed! no indeed!" 

The greatest mistakes of the world have 
been caused by ignorance; ignorance of the 
facts. We have made mistakes in many 
ways, but we would not have made them if 
we had known better. 

We have made mistakes in regard to our 
relationship to the spirit world; and that has 
been because we have not understood the ab- 
solute of the spirit world. 

A Spiritualist is an investigator of the 
psychical conditions of life expressed by the 
recorded words and works of the Nazarene 
and Apostles; for history gives the record of 
the ministrations of spirit power and intelli- 
gence occurring with them. 

Psychic endowments were evidently the 
attributes to induce the Master to call to him 
disciples and helpers. Hence, with the follow- 
ers of Jesus we find were his true disciples 
and devotees of Christianity, because they 
possessed power of the spirit, or Holy Ghost. 
The modern apostles should be them who 
fulfill the demand of Jesus, for he said: "He 
that believeth on me, the work that I do shall 



WHAT IS A SPIRITUALIST? 227 

he do also; and greater works than these 
shall he do." 

The true Christian should be psychically 
able to apply the works of the spirit into the 
efforts of the church; but the church now 
omits such an application. 

The evidential proofs that existence con- 
tinues is not found in the modern churches 
of the Christians; such evidence is recited 
to have occurred and now announced as only 
an opinion of the church depending upon the 
manifestations that occurred in Messianic 
and Apostolic times to substantiate the same 
as a doctrine. 

The modern ministers speak of God and 
spirit in dual relationship; for the Bible says 
"God is a spirit." Hence all works of the 
spirit are works of God; and no other spirit 
manifests. 

But Spiritualists the world over have had 
positive evidence that individual spirits of 
once mortal people do communicate. 

The power of the spirit manifest in the 
church is claimed to be the power of God 
made manifest; and the early Christians 
heard the spirits speak through their med- 
iums and called that the word of God. 

Those spirits spake with diversity of ton- 
gues, evidencing their various nationality. 



228 THE PHILOSOPHY OF SPIRITUALISM 

Thus the first Christians were primitive 
Spiritualists. 

They discovered that spirit communion 
was a fact. They were decidedly convinced 
that their Master appeared and talked with 
them after his crucifixion. Not knowing 
how he could possibly manifest in material- 
ized form they believed he verily appeared in 
his former physical form. We have had mod- 
ern proof of the manifestation of our own 
friends and loved ones in materialized forms. 
When Jesus disappeared from the apostles, 
the evidence is not that they saw him float 
out and ascend. I do not think you can prove 
by the account that he was seen to come into 
their presence; but only saw him present on 
occasion, is the testimony. 

He had not yet gone from earth into the 
realities of spirit life, for he stated, "I am not 
yet ascended to my Father. " 

When the disciples were discussing the 
possibilities of their cause, "He stood in their 
midst and disappeared from them." 

They did not comprehend how that was 
possible; and few of his followers today un- 
derstand. The Spiritualists realize how true 
it was; and are convinced that he did rise in 
his spirit form. 

Many spirits have been seen even at great 
distances from the dead body, immediately 



II 



WHAT IS A SPIRITUALIST? 229 

at demise; and many mediums have seen the 
immediate birth of the spirit form at the 
time of physical death. 

It appears that Jesus had gone all through 
life without understanding the great prob- 
lem that confronted him. He believed that 
some miracle would attest him as the Mes- 
siah. Of what does it mean to us that Jesus 
and all who have died, are resurrected? 

We have come into the conviction that 
death manifests the great eternal spirit of 
life; it is the great force and power of exis- 
tence itself, the all in all in the creative en- 
ergy of existence. 

Being a mortal man accounts for Jesus 
praying in the garden of Gethsemane that 
the cup should pass him by, and then sud- 
denly being assured of the wisdom of his 
sacrifice: "Thy will, not mine, be done." Be- 
ing a disappointed man accounts for him 
saying while expiring on the cross: "My 
God, my God, why hast thou forsaken me?" 

He expected that something would oc- 
cur on that occasion to prove his great su- 
premacy as a Messiah sent into the world; 
but he died as a man and rose in the spirit. 
His great message to the world was: We rise 
from the dead and we continue to live. 

Paul realized that when he said: "Unless 
Christ is resurrected from the dead, man 



230 THE PHILOSOPHY OP SPIRITUALISM 

cannot be," and he said further: "Unless man 
is resurrected from the dead Christ cannot 
be." 

Therefore it works with all people. The 
Spiritualists of that time were confronted 
with the great problem of what was revealed 
by their Master. Continued revelation of 
the immediate resurrection and exercise of 
psychic powers have been opposed by priests. 

The church lost power of the spirit in or- 
der to gain material dominion. The acts of 
the church that was organized run into 
power and ceremonialism. The great cen- 
tral force of the church was lost when the 
power of the spirit was buried; and so it will 
be with Spiritualism if mediumship shall be 
buried. 

It is necessary to understand that the 
great questions: "What is a Spiritualist?" 
and "What is a medium?" are of sublime im- 
portance. What is a medium, and why can- 
not all of us be mediums ? Why cannot all of 
us be musicians or singers? Perhaps we 
each have innate or embryonic quality to be- 
come such by application. 

I think that I could learn music ! I believe 
that I could have learned to play some musi- 
cal instrument if I had availed myself of op- 
portunities. But I never sought such culti- 
vation; and most of us have not tried to de- 



WHAT IS A SPIRITUALIST? 231 

velop mediumship. We can do many things 
that others do if we train ourselves. Some 
of us could become clairvoyants, clairaudi- 
ents or trance speakers. For you are each 
soul ! Remember, I state that you are soul 
and not a soul. 

You are a part of the soul force of the 
universe; and you can become more soul 
than you are; indeed that will be compul- 
sory. 

As a Spiritualist, then, you are no more a 
medium than if you are a Methodist, or a 
Unitarian or a Catholic; but you have me- 
diumship incarnate because you have psychi- 
cal relationship which means you have soul 
qualities. Mediumship is the illumination of 
the soul. Mediumship is the exercise of the 
soul's temperamentalities. A Spiritualist is 
one who believes in his soul's potentialities 
and that soul develops him throughout his 
entire existence. A Spiritualist is something 
more than an endorser of the phenomenal 
elements, or investigator of the great forces 
or power of the spirit; he is the builder of his 
own spiritual powers by the application of 
his own spiritual functions. A mortal per- 
son is an angel to be. Every day he can rise 
into a higher spiritual condition. There are 
various opinions of that condition; and we 
cannot discuss that this evening. 



232 THE PHILOSOPHY OF SPIRITUALISM 

There are some spirit forces that we should 
cultivate and some we should not, nor en- 
courage. There are spiritual forces that are 
not worthy of development. A true Spirit- 
ualist is a discerner; that is, he is an outliner 
of his own possibilities, his own capacities — 
he is the builder of his own development. He 
controls his destiny by his personal life and 
energies, knowing that "As ye sow so shall 
ye reap/' 

A Spiritualist is a person who does not live 
alone in the physical for physical enjoyment, 
for he knows that excessive application of 
the world's physical enjoyments are deprav- 
ing to his mental, moral and spiritual good. 
He realizes that he cannot become good by 
any process of salvation except by the en- 
ergy of his own application and motive. 

The Spiritualist should be a very worthy 
person; and I believe the average is so. I 
have discovered hundreds of cases during my 
travels where the confession was that since 
being a Spiritualist they have lost certain 
habits, sometimes one and sometimes an- 
other; sometimes they have abstained from 
intoxicants, sometimes smoking, sometimes 
lying, sometimes they have been cured of a 
tendency to steal, sometimes prevented from 
committing debauchery or murder, or sui- 
cide. When asked what gave them the ad- 



WHAT IS A SPIRITUALIST ? 233 

monition to correct the conditions of their 
lives, they answered: "By spirit communica- 
tions I learned we are in spirit exactly the re- 
sult of what we are here. I was brought face 
to face with the realization of the higher life 
and its conditions; I learned that I could not 
escape consequences except by working out 
of the conditions." 

Salvation is by personal restoration. 
Blessed is the knowledge of our personal re- 
sponsibility. That is the correct compre- 
hension of the way to perfected manhood 
and womanhood. 

A Spiritualist will never place the atone- 
ment of his sins upon another, not even if 
he believes the Savior died for human re- 
demption. Is that kind of a Spiritualist a 
bad person? Is he an individual not to be 
trusted? Does such a Spiritualist worship a 
false God? Are Spiritualists anti-Christ? A 
Spiritualist is the opposite of all that; he is 
a person of sublime character, a person who 
has arisen out of weakness into strength, a 
person who has gone forward in his career 
of life knowing there is no law of discrimina- 
tion in the career of his life that will change 
him suddenly from a human of weakness into 
an angel of power, out of a sinful character 
immediately into the perfection of life pure 



i 



234 THE PHILOSOPHY OP SPIRITUALISM 

and without the stains of sin. He knows he 
is responsible for all he has done. 

Is Spiritualism, then, a moral force? I 
do not think any person in the world has a 
greater moral incentive than the Spiritual- 
ist carries with him through life. I do not 
think any one in the world is calculated to 
be of more good to the world than the Spir- 
itualist who has applied the spiritual law of 
life to his own being for the suppression of 
defects in his physical hereditaments. 

He sees the great necessity of applying the 
glorious principles of helpfulness into the 
lives of humanity, evolving them out of the 
conditions that have held them down mor- 
ally, mentally and spiritually, realizing the 
responsibility that devolves upon him as a 
Spiritualist. 

In feeling these responsibilities, he has 
gone into the world as a religious character 
in the truest sense of the word, as a devotee 
of good; not a believer in vicarious atone- 
ment, not a believer of the supremacy of his 
church, but a believer in the application of 
his own responsibility and the proper condi- 
tion of existence into the co-relationship of 
brotherly love; a believer of the great frater- 
nity of spirit here and now that there shall 
be here on earth a better race, that there shall 
be a better nation. He believes that unto us 



WHAT IS A SPIRITUALIST? 



235 



is given a great message, a great power unto 
the world for the unfoldment of the whole 
world's people that could not have been re- 
vealed except by spirit intelligences from the 
Summerland of the soul. He tries to apply 
the message in its altruistic spirit, emphasiz- 
ing to the world's people that they are child- 
ren of God, standing steadfastly and zeal- 
ously before the world as a worker for the 
mental, moral and spiritual uplift. The great 
potential power of Spiritualism will shed its 
divine force over the people; and out of it 
will rise the true church, the church of hu- 
manity, the church of truth, the church of 
good and the church of God. 




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